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By What Sign Shall I Overcome the Powers of Earth?" 
The Within: "By the Sign of the Son of Man" 
"Show Thou Me This Sign" 




"BEHOLD" 

" 'Tis the Magic Sign of Life and Immortality' 



THE SOM OF GOD 

THE lYSTSCAL TEACHINGS OF 
THE 1ASTERS 

Giving a short sketch of the early life of Jesus 
and of His training by the Essenean Order, and 
an interpretation of some of His teachings, in har- 
mony with the fundamental principles of the 
Temple of Illumination, known as the 

"CHRISTIC INTERPRETATION" 



^.GODO^ 



P" "* 




Temple or Illuminati 



By R. Swinburne Clymer 



The Philosophical Publishing Co., 
Allentown, Pa. 

For the Order of the Illuminati. 



"Br mi 

19 J (o 



COPYRIGHTED 1906, 1913, 1916 

BY R. SWINBURNE CLYMER 

ALL RIGHTS RESERVED 




SEP 23 ia»6 



©CLA453444 



o 
R 



a 



DEDICATION 

To Dr. James R. Phelps, my beloved teacher 
of the long ago, this book is dedicated; and it is 
the hope of the author that it may be a lasting 
monument to him. 



FOREWORD 



Among the foremost teachers that America ever had, stood 
Dr. James R. Phelps, who is now passed to the Beyond. 

Not only on account of his learning, his knowledge of the 
dead languages and of the Ancient Teachings, but also on 
account of his absolute honesty and sincerity was he one of the 
foremost teachers. 

In a letter, which he invariably wrote to the beginner who 
came under his training, he said: 

"My authority — and I dislike that word — goes back for 
years, and was conferred by honored brothers now resting from 
their labors. For reasons of my own, when I affiliated with the 
Order Illuminati — of which Count Giounotti, (then here he 
mentions the names by which the Master is known) was the 
Hierophant — I doubted my ability to take any prominent posi- 
tion in its activities, and they assigned me to the care of the 
back door, to take charge of those who, fainting by the way or 
discouraged by the apparent obstacles in the way, were giving 

up in despair. They called me ' ,' or 

'the Keeper of the Door.' I found out in time that there was 
but one door to The Temple, and that entrance and exit were 
the same. Our Master says: T am the door, by it any man 
enters in he shall be safe, and go in and go out, and shall find 
pasture.' 

"Now, my dear brother, divest yourself of any idea you 
may have that my position confers on me any superiority over 
you. That is the rock on which many a pseudo teacher has gone 
to pieces. 'Call no man your Master on earth, for One is your 
Master, the Christ, and all ye are brethren.' " 



8 The Son of God 



This will show more clearly than any words of mine as to 
the worth of this grand teacher. No man would he allow to 
call him Master; but the student might call him Teacher or 
Guide. 

And this was the man from whom I received much of my 
training and from whom I learned much of the Sublime Mys- 
teries concerning the Soul and its Powers. 

In my interpretation, I therefore come to you with knowl- 
edge received through a training of nearly eighteen years, much 
of which was under men who claimed nothing for themselves 
except that they were laborers in the vineyard of the Master and 
desired no praise, but desired that all praise should be given to 
the Master. 

Brotherly Given, 

The Author 



PREFACE TO THIRD EBIT50N 

"Nothing Succeeds Like Success" 
Some ten years ago, when the first book of the Illuminati 
and its work was placed before the public, the general verdict 
was, that this work could not by any possibility meet with suc- 
cess, as the market had already been overcrowded with books 
on New Thought, Divine Science, Christian Science, and var- 
ious other Cults and Isms, but we were not dismayed, as we 
firmly believed that the Illuminati with its Soul Science could 
give the world that which had never been given before, namely, 
a four-fold Philosophy, a Philosophy which not only had the 
Mind, or the Body, or the Spirit in consideration, but which 
recognized all three as of equal importance, but which went a 
step further, and recognized the Soul as of equal importance 
with the other three, it also taught the development of the soul, 
and outside of the Rose Cross Order as established by Dr. P. B. 
Randolph in America, this was the only order to do this. 

Admittedly, this Soul Science work was a difficult task, 
nevertheless, slowly but gradually, publication was added on 
publication, until at the present time there are more than fifteen 
actual Soul Science text books, and the demand has become so 
great for this work as first started by us and taught only by the 
Illuminati, that other teachers in the field who know absolutely 
nothing of the Philosophy of Soul Science, have deliberately 
stolen the title and are using it in teaching that which is entirely 
foreign to the true philosophy. These are plain thieves, parad- 
ing in the clothing of the gods. 

Another proof of the growing demand for the teachings of 
this Philosophy is found in the fact, that this book is now in its 



10 The Son of God 



third large edition, and will soon be in its fourth edition as the 
demand is growing daily, but we warn all seekers, not to accept 
any Philosophy or training as Soul Science unless those who 
claim to teach it can show a certificate from the Royal Fraternity 
Association, under which it has been necessary for the Illuminati 
to come, in order that it might have its Philosophy and training 
protected. 

And thus, we must come near to an apology in placing the 
Order under the protection of a Corporation, because we found 
there were many who knew absolutely nothing of Soul Science 
and who were not members of the Order of Illuminati, but who, 
upon seeing the success of this Great Work, boldly proclaimed 
themselves as teachers of the Science, tagging thereto the word 
"Christian" or some other word in order to prevent being per- 
secuted as imposters and thieves. 

And more is the pity, that, people who claim to be teachers 
of, and workers for, humanity, should become so degraded as to 
deliberately steal the name, or the philosophy of another, and 
palm it off as their own, when in fact, it is totally opposed to that 
which they claim it to be. 

The Illuminati series of publications have proved to be a 
success. Men and women who were failures in that they had not 
peace, contentment, health or success in a chosen field; men and 
women whose souls were rent with doubts, but who had faith 
in our prophecy that these books would give them the instruc- 
tions they needed, have found our word to be true, and many of 
them have found health, the royal road to success and the path 
to contentment. 

"Nothing Succeeds Like Success" 
Is there anything in life that you desire? What is it? Is 
it health, is it happiness, is it peace, or is it the desire for a 
perfect life here and now, and the continuation of a perfect life 
after you make the change, if you must make it ? 



The Mystical Teachings of the Masters 11 

If it is any of these things, or if it is a successful career; 
on the other hand, if it has to do with the things of the Soul, 
why have you not been able to get that which you desire? 

Undoubtedly there is but one answer: You have not been 
in possession of the key to the situation, you did not know how 
to go about it ; possibly your philosophy of life has been entirely 
wrong, or perhaps destructive race beliefs have held you in 
bonds of iron and prevented ycu from attaining the highest goal. 

But all this can be changed. The truth of this is proven by 
what the Illuminati publications have done for others and what 
they are continuing to do, and nothing can be a greater proof 
of what these publications are doing than the following facts : 

First. The establishment of a Sacred Rose Cross College 
in Buffalo, New York, where the Philosophy is taught to 
Classes. 

Second. The establishment of the above named College in 
Kansas City, Mo. 

Third. The successful Convocation which closed on the 
30th of June, after one full month of work and a report of 
which, by one who was present, w T ill follow this Preface. 

These things are but indicators of this Great and Mighty 
Work, and it depends upon yourself whether you will be the 
man or the woman that God intended you to be, or whether you 
will be a failure. 

R. Swinburne Clymer 
"Beverly Hall," July 1st, 1916. 



12 



The Son of God 



Ancient Mysteries of Egypt Given in an Initiation of 
Three Degrees 

Under the authority of the Rose Cross Order founded in 
America in 1858 prominent delegates of the Order were gathered 
in the most remarkable conclave held during the last 5000 years, 
the publication of whose records now opens to the world, the 
connection of Egypt in her ages of true religion, power and 
glory, with the Mystic Seal of the United States, whose Heraldric 
symbolism declaring the mighty destiny of America, has, until 
now only been known to a limited number. 



At "Beverly Hall" in the beautiful Tohickon valley about 
four miles from the town of Quakertown, men and women of all 
ranks of life, and from all parts of the world, high Masons, and 
members of the Eastern Star, physicians, teachers, authors, and 
members of all denominations inclusive of the Hebrew, all these 
assembled at the call of the Grand Master of the Rose Cross 
Order for the sixty-eighth Convocation. 

Some years ago R. Swinburne Clymer, author of the Phil- 
osophy of Fire, Ancient Mystic Oriental Masonry, The Rosi- 
crucians; Their Teachings, Mysteries of Osiris, Soul Science and 
Immortality, and over thirty other works, bought a mountainous 
tract of land, and on this was built "Beverly Hall," an 
Assembly Hall, press rooms and libraries, and chemical labora- 
tory which, surrounded by orchards, vineyards and rose gardens, 
set in terraced lawns, presents with its Collie kennels and poultry 
plants, a splendid combination of the beautiful and the practical. 

To this has been added the Mystic, for in a secluded and 
wooded tract of fifty acres of this land, an artificial lake was 
made from a mountain stream, a throne room erected and other 
improvements made which would be needed for the Initiation of 
Neophytes in the Egyptian Mysteries, 



The Mystical Teachings oe the Masters 13 

The Convocation was called to order on June first in the 
Assembly Hall, built over five years ago for that purpose, and 
the delivery of a series of lectures upon practical as well as 
Mystical subjects began and continued until the close of the 
Convocation. The delegates and teachers presented the lectures, 
which were followed by discussions upon the subjects of 
Eugenics, Scientific Motherhood, Code of Ethics for the Schools 
and home, Spiritual Christianity, Personal Hygiene, Diet and 
Health, Sin, Authority and Individuality, Jacob's Ladder, Ini- 
tiation, Reincarnation, Soul Development, The Second Coming 
of the Christ, and the Mystic Significance of the seal of the 
United States, 

In the time of Solomon as in the time of the Egyptian 
Priesthood, no ceremony was ever held, unless the circle of 
Solomon, commonly called the Sacred Seal of Solomon, had been 
previously prepared, but since the fall of Egypt and of the 
Temple of Solomon, this seal has been practically unknown, 
except to a limited number of students of ancient religions and 
mysteries. 

During the first week in June, in the grove especially pre- 
pared for the dramatization of the Ancient Mysteries of Osiris, 
the Seal of Solomon, often called the Magic Circle, was especially 
built, and on June 11 the dedication of the Magic Circle took 
place in the presence of the delegates of the Rose Cross Order, 
some of whom were natives of Germany, England and Russia. 
This was in accordance with the system as practiced by the 
ancient Priests of Egypt and the Sanhedrin of the Temple of 
Solomon. 

On the night of June 13th the first section of the class, 
including those of the Order taking part in the Initiation, 
assembled in the grove of Osiris, which was illuminated by 
electricity from a central power house especially prepared for 
the purpose, and the Initiation of the Ancient Mysteries of Egypt 



14 The Son of God 



in three Degrees and six scenes. 

AH students of the Ancient Mysteries and religions know 
that in the Temple of Solomon there were three Courts, the outer 
Court for the people being composed of seven hundred selected 
teachers and leaders. These were members of the First Degree, 
Illuminati, called also, seekers, travellers or soldiers. The 
middle Court, or members of the second Degree were seventy in 
number, and were supposed to be in the Hall of Meditation, and 
acted as mediators between the people and the inner Sanctuary. 
Above all was the Inner Court, or circle of the Seven Priests 
and the Master or High Priest, who were the teachers between 
God and man, mediators between the seen and Unseen. 

In the Egyptian Mysteries, the first Court was made up of 
the Royal youth of Egypt, and such students from foreign coun- 
tries as desired to enter the Temple and Priesthood, and these, 
during probation, were often known as the "Soldiers of the 
Priesthood," as it was their duty while undergoing the prelimin- 
ary training and tests to guard the Priesthood and its work even 
to the death. 

The second class corresponding to a Second Degree were 
those who had passed this test and who were in the Hall of 
Meditation, and purification, in preparation for the first vows, 
and the dedication of the body, mind, soul and spirit to God 
and the service of mankind. 

The third class called The Third Degree were those who 
had passed with credit the tests of the first degree, the purifica- 
tion of the second, as well as the various stages of development 
required of all students in the Halls of Meditation. 

In the Royal Third Degree, which took place in the Temple 
the Neophyte received the final instruction. After this came 
the final test in the beautiful ceremony of the death of the old 
life, the giving up of the body and its temptations and the 
raising of the slain Orisis or Spiritual body, by his faithful 



The Mystical Teachings oe the Masters j5 

spouse Isis, the Soul, with the final Illumination. 

On the fifteenth of June, the first section of the representa- 
tives left "Beverly Hall," for their respective homes and the 
second section began to arrive for the preparatory lectures, and 
on the nineteenth of June the ceremonies were repeated so that 
all might witness the Initiation and take part in it so as to 
become members. 

So far as can be learned either through travel or history 
never before since the fail of Egypt and its Priesthood and the 
fall of the Temple of Solomon, has there ever been a grove, a 
lake to represent the Nile, a Magic Circle, or a Temple prepared, 
nor is it believed that anywhere in the world does there today 
exist such a Circle. 

Nearest to this, however, is Stone-henge of the Druids of 
Britain, to which their descendants travel each year at a certain 
time to greet the Sun, and renew their vows. 

This is the first time, therefore, in 5000 years that any 
Order has attempted to build up this Sacred emblem under the 
stately oak, so that people of modern civilization might witness 
the beauties of the life and religion of the ancient people, whose 
teachings of individual soul development, made the glory of 
Egypt, the lost dreams of all Israel, the teachings of the Magi 
of Persia, all that was true in India, the splendid philosophy of 
Greece, the magnificence of the early Romans, the basis of pre- 
Christian Ireland's great schools, as well as the familiar Holy 
Grail legends of Briton, Celt and Gaul. In this light of 
Brotherhood of man and Fatherhood of God was founded this 
great Republic foretold by Virgil, upon whose seal is set the 
Egyptian Pyramid, completed by the White stone of Spiritual 
purification as the crown of the ages. 

The American Constellation of thirteen stars set in the 
form of a double triangle was foretold by Merlin of King 
Arthur's Court, and the Philosophy of the Holy Grail and of 



16 The Son of God 



Egypt's glory and Solomon's Temple, has been the Day star 
of every great American Statesman from Washington to Abraham 
Lincoln. 

After the ceremonies in the grove, there was given in the 
dining room of "Beverly Hall" at midnight a "Feast of the 
Gods" at which neither meat nor spices formed part of the menu, 
but only fruits, nuts and other products of sun kissed foods. 

The conclusion of the rites was held at sunrise in the grove 
with a musical communion service, in which Nectar of roses, 
distilled from the thirty thousand roses blooming each June 
upon the lawns at "Beverly Hall," was served as emblematic of 
the wine of the Soul, and for this service the rose bushes were 
planted several years ago. 

Grace K. Morey 

Secretary Sacred Rose Cross 
College, Buffalo, N. Y. 



PREFACE 

A. Reville, the French writer, sizing up the religious feel- 
ing of his time, wrote to this effect: "Always in all human 
societies, at a certain period of their existence, a time comes 
when their religion begins to diverge from its fundamental 
meaning, then diverges more and more, loses this fundamental 
meaning, and finally crystallizes into permanently established 
forms. When it does so, its influence upon the life of men 
grows weaker and weaker as it becomes more of a form from 
which the life has departed. 

"At such periods, the educated minority, though no longer 
believing in the existing religious teaching, still pretend to be- 
lieve, finding this religion necessary for holding the masses in 
the established order of life; whilst the masses, although 
adhering hy the force of inertia to the established religious forms, 
are no longer guided in their lives by religious demands, but only 
by popular customs and laws. 

"So it has been, many times, in many human communities. 
But what is now taking place in our Christian society has never 
occurred before. The ruling and more educated minority, which 
has the chief influence en the masses, not only disbelieves in the 
existing religion, but is certain that religion is no longer neces- 
sary at all. It teaches those who doubt the truth of the accepted 
faith not some ether more rational and comprehensive religion 
than that existing, but persuades them that religion in general 
has outlived its time, and has become not only a useless but 
even a harmful organ of social life. 



IS The Son of God 



"Religion is studied by this class of men not as something 
which we know through our inner experience, but as an external 
phenamenon, a ritual of mere fancy words, a disease, as it were, 
to which some people are subject, and which we can understand 
only in its external symptoms. It is because religion is thus 
considered that so very many have come to believe in nothing. 

"Religion remains, as it always was, the chief motive 
power, the heart of the life of human societies. Without it, 
as without the heart, there can be no rational life. There have 
been, and there are, many different religions, because the expres- 
sion of the relation of man to the Infinite, to God, or the gods, 
is different at different times, according to the different degrees 
of development of different nations; but no society of men, since 
men have become rational beings, could ever live, and therefore 
never did live, without religion. 

"It is true that there have been, and still occur, periods in 
the life of nations when the existing religion was so distorted 
and so far behind life that it no longer guided man, and such 
a period is the present one. But this cessation of the influence 
of religion has been only temporary. Religion, like everything 
vital, has the capacity of being born, developing, growing old, 
and dying, of reviving again, and reviving again in a more 
perfect form than ever before. After the period of the highest 
development of religion there always follows a period of weak- 
ness and lifelessness, after which again there generally 
follows a period of regeneration, or new interpretation, and of 
the establishment of a religious teaching more clear and rational 
than before. Such periods of development, decline, and regenera- 
tion have occurred in all religions; and such a period is there 
now. Religion, in fact, is the definition of man's life by the 
connection of the human with the Divine, the power of which 
over the universe and himself he recognizes, and with which he 
feels that he must unite himself and come into conscious relation- 



The Mystical Teachings oe the Masters 19 

ship." 

Each age * demands a distinctive type of interpretation 
of truth, adapted to the requirements of that particular period 
of history. Truth is ever the same. Divine laws have not 
changed since the beginning of time. But the world of thought 
advances ; and each outgoing cycle requires a laying aside of its 
cloak, as the snake sheds its skin, that the incoming cycle may 
be "clothed upon" with a new garment, better suited to its 
needs. The texture and the designs and the coloring of the cloak 
of thought are determined by the particular emphasis that a 
given age employs in the interpretation of truth. For the human 
race to be enriched by all the varied aspects that truth and its 
realization may assume, it is necessary for the cloak of inter- 
pretation to be doffed and donned, again and again, in accord- 
ance with the laws of progress ! it is necessary for a new system 
of emphasis in the interpretation of truth to be formulated from 
time to time. 

The doffing of an old interpretation and the donning of a 
new marks a transition period that is attended by unsettledness 
of mind and by perplexity of thought. It is truly a period of 
stress and strain. The world of religious ideas is now in a 
transitional stage. To satisfy this need, the Temple of Illumina- 
tion, of which this little volume is a text-book, offers a new 
system of interpretation — an interpretation that claims to be the 
natural outgrowth of the cyclic stage through which the world 
has already passed, and it furthermore claims to be the highest 
interpretation that can be given to truth, because it goes at once 
to the base and the ultimate of all that is — the Soul of man. 

The law of cyclic changes indicates that the time is ripe for 
a re-statement of religious principles, for a new presentation 



*The following paragraphs are practically verbatim extracts 
from "The Fundamental Principles of the Church of Illumina- 
tion," which appeared in the The Initiates of November, 1912. 



20 The Son or God 



of fundamental laws. The unrest and the hunger of the present 
transitional stage of thought demands a different placing of 
emphasis in respect to the essential features of truth. 

When interpreted in the light of symbology, the Bible is 
accepted by the Temple of Illumination as an authoritative 
treatise of religious instruction; but, in order to secure a satis- 
factory comprehension of Biblical teachings, it is deemed neces- 
sary to give careful attention to its symbolic, allegorical, and 
mystic elements. The interpreter must learn to consult the vast 
library of legend and symbol and myth as faithfully and as 
accurately as he resorts to a lexicon of Hebrew and Greek stems 
and radicals; for such elements as these, sometimes considered 
mere meaningless child's play, are skillful devices for half- 
concealing, yet half-revealing, the deepest spiritual truths. 

The religious thought of the past centuries has been largely 
characterized by faith and belief. In respect to the teachings 
of Jesus, the Christ of the first century, the race-conception of 
truth has been passing through the period of childhood and early 
youth. Childhood is marked particularly by faith. The child 
has faith in his father. The child believes in his father's works 
and in his principles. When young manhood is attained, he is 
no longer satisfied with mere belief: he must demonstrate his 
faith by executing ideals; he must do such works as his father 
does. As a young man, he still has faith in his father; but his 
faith now demands the opportunity to exercise its own powers 
and to accomplish its own works. Religious teaching in the 
past lias been largely occupied in the effort to convince mankind 
of the Messiahship of Jesus, and to establish the claims of the 

ist. But mere faith does not long satisfy. "Faith without 
works is dead," is something more than a trite saying. It is a 
law of growth that faith must demonstrate its powers; it must 
work cut its principles; it must execute; it must create. The 
incoming age should be one that is characterized by the power 
of intelligent faith, one that executes ideals in harmony with a 



The Mystical Teachings of the Masters 21 

faith that understands divine law. 

A clear distinction should be made between blind faith and 
intelligent, or a seeing, faith; between faith that is passive and 
one that is active; between an inert and a living faith; between 
faith in a personality and faith in a principle, faith in a Jesus 
and faith in the Christ. Jesus is the name of a man, a person- 
ality. The Christ is the name of the Conscious Individualized 
Illuminated Soul of Jesus. Jesus, as an historic character, lived 
his earth-life, and passed out of the plane of manifestation. The 
Christ, as a divine principle developed and individualized in 
Jesus, is eternal; as an Illuminated Soul, the Christ is immortal. 
Faith in Jesus, as a personality merely, is a blind faith. Faith 
in the Christ, as a state of consciousness that all may attain by 
living the teachings of Jesus paid by obeying the law of love 
he demonstrated, is an intelligent, an active faith. 

How was Jesus enabled to live the perfect life — a life the 
entire biography of which may be condensed into five words, 
"lie went about doing good?" To many, these answers will be 
convincing: by an intelligent obedience to divine law; by a 
conscious realization of truth; by the transmuting power of good- 
ness; by a conscious application of the never-failing law of love 
and good-will to men; by a masterful directing of a purified will; 
by a faith that consciously operates in harmony with divine law ; 
by the unconscious influence of a thought-atmosphere, normally 
characterized by the qualities of love, truth, and justice; by an 
illumination of Soul that radiates its own light of understanding 
and its own warmth of love, on friend and foe, with impartial 
tenderness; by a prayer-life that attracts, from the infinite store- 
house, a supply equal to its own demands. 

The many who are satisfied with such answers as these are 
ready for a change of emphasis in the interpretation of the life 
and the teachings of Jesus. The many already are thoroughly 
convinced of the genuineness, the sincerity, and the truth of his 
claim to be the Son of Man and the Son of God. Such as these 



22 The Son of God 



are eager for emphasis to be placed on the interpretation of the 
law that enabled him to realize His divine Sonship, and, in 
consequence, to live such a life. They are eager to understand 
"the way, the truth, and the life," that will enable them to 
become conscious of Sonship with the Father, and thus to live 
the good life. Their faith refuses to be satisfied unless it can 
express itself in works that exemplify its character. Their 
natures demand a fulfilment of the age of faith by an age of 
works that test and prove the law of faith, as lived by Jesus, the 
Master. Their natures demand a proof of the Christie teachings 
in their own experience, a verification of the Christie law in 
their own consciousness. Such a faith manifests itself by a will- 
ingness to put forth every effort to understand the law of the 
Christ, and by a determination to obey this law in their own 
lives. 

To meet the need of the age in its demand for an interpre- 
tation of the laws of the kingdom of the Soul, is one purpose of 
this book as it is of the Temple of Illumination. That it is 
possible for man to understand, and that it is necessary for him 
to understand in order that he may intelligently obey the law and 
live a life in harmony with it, is a settled conviction among 
leaders of religious thought today. 

That immortality of soul is attainable, is a fundamental 
doctrine of the Temple of Illumination. Immortality of soul, 
however, is not thought of as something that is thrust on all 
alike, regardless of their desire or their seeking. It is not an 
inevitable factor of existence. The positive law of goodness 
functioning in the lives of men leads to immortality of soul, 
or to Soul Consciousness. In each life is a spark, or a germ, of 
the divine nature. This divine spark is the potential Christ, 
or the potential individual soul, of that life. This may be 
nurtured and fed until it becomes "the light that lighteth all the 
world" of man's consciousness. When man becomes conscious 
of this Light within his own being, when he recognizes and obeys 



The Mystical Teachings of the Masters 23 

its "still, small voice," he has reached the state called Illumina- 
tion of Soul, or Immortality; or, to express the same thought 
differently, he has reached the plane of Soul Consciousness. 

The divine spark latent in each individual may become a 
well-formed center of pure, white light. It may become a dyna- 
mic nucleus of fire — the Fire of Love, the Light of Truth. This 
fact gives the key to the significance of the name, Temple of 
Illumination. The name signifies that each individual is 
capable of becoming a center of illumination. Man is the 
Temple of Illumination, the Temple of the living Christ. Man 
is the architect of the temple of Solomon, which is a spiritual 
structure. The purified love of his own heart and the clarified 
understanding of his own soul become the altar-fire of this 
temple. This flame unconsciously radiates its light of under- 
standing and its warmth of "good- will toward men." 

Man is made in the image of God. He is a reflection of 
the Divine, possessing the powers and the attributes of the 
Infinite. In different beings, these divine qualities are in differ- 
ent stages of unfoldment. In one, they may be in a latent state, 
concealed from view beneath the crust of a selfish personality; 
but, unless they have been burned and seered by the fire of per- 
sistent wrong-doing, they are none the less a potentiality, await- 
ing the unfolding processes of growth. In another, they may 
be in the incipient stages of a nucleus of goodness. In this state, 
they indicate an active, wholesome conscience, although the life 
may be painfully entangled and fettered and hampered by the 
lower personality. Yet, again, these qualities may have become 
a dynamic, vital expression of individualized life, such that the 
soul is conscious of its inseparable connection with the Infinite. 
They may have condensed into a center of radiation, into a per- 
fect, pyramidal flame, which warms the desire-nature with love, 
and illumines the understanding with truth. In this state, the 
divine qualities of love, truth, and justice unconsciously radiate, 
to those with whom the life comes in contact, the blessings of 



24 The Son of God 



their inherent goodness. 

Creation is the manifestation of the Divine Mind. All 
things, having been created by God, are, in themselves, good; 
but, through free-will, man may pervert the good by wrong use, 
and thus cause evil; he may misdirect possibilities that are in- 
herently blessed, and thus bring on himself and others a painful 
curse. 

In his fourfold nature, body, mind, spirit, and soul, man 
is an epitome of the universe. Potentially, he is the divine 
creation in miniature, and consequently, has been called the 
microcosm, or "little world." He is the climax and culmination 
of forces, which for ages have been seeking expression. How 
to use his forces and to express them harmoniously, is the prob- 
lem placed before him. To use them in harmony with the 
divine purpose and to express them only in service to mankind 
— this is the ideal he must be led to understand and to choose 
for himself. To use his powers and his possibilities in obedience 
to the law of goodness and in keeping with the correct under- 
standing of truth, leads to good. To pervert his powers and to 
misdirect his inherent possibilities in channels of error and sin, 
result in evil. 

God has placed no higher mark of honor en man than to 
give him the right of choice, the power of decision, and the 
ability to direct will-power and to execute plans in accordance 
with his own decree. Every power is, in itself, good, although 
it admits of a twofold expression, positive and negative. Every 
law of his nature is, in itself, good, although it admits of a 
twofold functioning, constructive and upbuilding or destructive 
and disintegrating. The use one makes of a law determines its 
effect. Every virtue admits of a corresponding vice. Results 
depend on the use given to power, on the direction that a ten- 
dency takes. Every force, every possibility placed within man's 
reach, is intended to fulfil certain beneficient ends. Every organ, 
every function, both of body and of mind, is intended to serve a 



The Mystical Teachings oe the Masters 25 

certain noble purpose. When used in harmony with the lav/ of 
its highest purpose, the result is good. It is time for man to 
realize that he is individually responsible for putting forth in- 
telligent effort to understand the laws of his own being and to 
obey their highest call. 

One distinctive aim of this book, as it is of the Temple of 
Illumination, is to give clear instructions concerning the laws of 
right and justice in order that man may intelligently choose his 
steps, and know how to cultivate his manifold powers and to 
direct them in proper channels. 

The Christie Lav/ is the law of growth, advancement, and 
progress. Both in its positive and in its negative aspects, this 
lav/ is exacting and relentless. Obedience to it is constructive 
and upbuilding, and tends toward growth of soul, reaching as 
its natural goal the plane of Soul Consciousness, or immortality 
of soul. Failure to comply with the conditions of the Christie 
Law is destructive and disintegrating in its effects. It tends 
toward diffusion and dissolution. Its results are the opposite of 
:h; namely, self-destruction and continual tearing down of 
cells. The Temple of Illumination is pronounced in its recogni- 
tion of this law, both in its positive and its negative aspects. 
Consequently, while it continually holds before the mind the 
ideal of growth and development which leads to immortality of 
soul, yet it admits that persistent evil thinking and evil doing 
tend toward total destruction of soul. To create and to follow 
evil persistently, by the operation of its own law, generates the 
fire that is self -destructive, and thus makes possible the dissolu- 
tion of the individual soul that creates such disintegrating 
conditions, thereby liberating the original element of potential 
divinity., 

The positive work of the law of the Christ is known as the 
process of salvation, or regeneration ; while, in its negative work- 
ing, it is called degeneration, or loss, of soul. The doctrine of 
salvation, or regeneration, receives practical attention in the 



26 The Son of God 



teachings of the Temple of Illumination; but, as a dogma or 
definition of terms, the doctrine offers little interest. Salvation 
does not specify a definite act, but a long-continued process of 
growth, or development, of soul. It results in Illumination of 
Soul, or Immortality, or Soul Consciousness. These, in turn, 
are stages of growth, and are not to be thought of as a climax 
of perfection that ends all effort, struggle, and attainment. 
Illumination of soul is but the beginning of thought and exper- 
ience on a higher plane of expression. 

The chief reason for the Christie teaching is the establish- 
ment of direct communication or communion between God and 
man. Every man who takes upon himself the role of intercessor 
in this communion hinders those whom he wishes to guide, from 
entering into direct communion with God through the means 
of their own Conscious Individualized Soul. All that the teacher 
can do is to point the way. Man himself must travel the path 
that leads to Divine Illumination. 

The book now before the reader attempts to do this. It 
attempts to give a clear, positive interpretation of the teachings 
as given to mankind by Jesus— an interpretation, which if lived 
and not merely believed in, will help those so living to reach 
illumination of soul. 



JESUS AS AN ESSENE 

At the time of the birth of Jesus, there were three orders 
among the Jews. They were very similar in their organization; 
but there was a wide difference in their teachings. These sects 
or organizations were the Pharisees, the Sadducees, and the 
Essenes. We will first speak of the Pharisees and the Sad- 
ducees. 

Both the Pharisees and the Sadducees were cordially united 
in sentiment respecting all those fundamental points which con- 
stituted the basis of the Jewish religion. All of them rejected 
with detestation the notion of a plurality of gods. They acknowl- 
edged the existence of but one Almighty God, or Power, whom 
they regarded as the Creator of the Universe, and whom 
they believed to be endowed with the most absolute perfection. 
In this belief, the Essenes also shared. Both sects were equally 
agreed in the opinion that God had selected the Hebrews from 
among all other nations of the earth as His peculiar people, and 
had bound them to Himself by an unchangeable and everlasting 
covenant. With the same unanimity they maintained the divine 
mission of Moses: that he was the ambassador of heaven; and, 
consequently, that the law delivered at Mount Sinai and pro- 
mulgated by his ministry was of divine origin. It was also the 
general belief among both sects, that in the books of the Old 
Testament were contained ample instructions respecting the way 
of salvation and eternal happiness ; and that whatever principles 
or duties were inculcated in those writings must be reverently 
received and implicitly obeyed. 

But an almost irreconcilable difference of opinion, and the 



23 The Son of God 



most vehement disputes prevailed among them, respecting the 
original source, or fountain, whence all religion was to be 
deduced. The Sadducees rejected with disdain the oral law, to 
which the Pharisees paid the greatest deference. And the inter- 
pretation of the written law yielded still further ground for 
acrimonious contention. The Pharisees maintained that the 
law as committed to writing by Moses, and likewise every other 
part of the sacred volumes had a twofold sense, or meaning : the 
one plain and obvious to every reader, and the other abstruse and 
mystical. This was also a fundamental belief of the Essenes, 
and is, to this day, of the successors of the Essenes — the Rosi- 
crucian Fraternity. The Sadducees, on the contrary, would 
admit of nothing beyond a simple interpretation of the words 
according to their strict literal sense. The Essenes, however, 
differed somewhat from both in this: first, they considered the 
words of the law to possess no force or power whatever in them- 
selves, but merely to exhibit the shadows or the images of 
celestial objects, of virtues, and of duties; second, they regarded 
that salvation could not come by mere faith in the law, but by 
doing as the law commanded. 

In point of number, riches, authority, and influence, the 
Pharisees took precedence of all Jewish sects. And as they 
constantly manifested an extraordinary display of religion, in an 
apparent zeal for the cultivation of piety and brotherly love, and 
by an affectation of superior sanctity in their opinions, manners, 
and dress, the influence that they possessed over the minds of 
the people was unbounded ; insomuch that it may almost be said 
that they gave whatever direction they pleased to public affairs. 
It is unquestionable, however, that the religion cf the Pharisees 
for the most part was founded in consummate hypocrisy, and 
that in reality they were generally the slaves of every vicious 
appetite, proud, arrogant, and avaricious, consulting only the 
gratification of their lusts, even at the moment of their professing 
to be engaged in the service of their Maker. These odious 



The Mystical Teachings oe the Masters 29 

features in the character of the Pharisees drew upon them the 
most pointed rebukes from Jesus ; with more severity indeed than 
he bestowed on the Sadducees, who, although they had departed 
widely from the genuine principles of religion, yet did not impose 
themselves upon mankind by a pretended sanctity or devote 
themselves with insatiable greediness to the acquisition of hon- 
ors and riches. The Pharisees admitted the immortality of the 
soul, the resurrection of the body, and a future state of rewards 
and punishments. They admitted, to a certain extent, the free 
agency of man ; but,, beyond that, they supposed his actions to be 
controlled by the decree of fate. These points of doctrine, how- 
ever, seem not to have been understood or explained by the sects 
in the same way, neither does it appear that either of the two 
took any great pains to define and to ascertain them with accu- 
racy and precision or to support them by reasoning and 
argument. 

The Sadducees were a sect much inferior in point of num- 
ber to that of the Pharisees, but composed entirely of persons 
distinguished for their opulence and prosperity. Those who 
belonged to them were wholly devoid of the sentiments of benevo- 
lence and compassion towards others; whereas, the Pharisees, 
according to authority, were ever ready to relieve the wants of 
the needy and the afflicted. The Sadducees were fond of passing 
their lives in one uninterrupted course of ease and pleasure; 
insomuch that it was with difficulty they could be prevailed on to 
undertake the duties of the magistracy or any other public func- 
tion, Their leading tenet was that all our hopes and fears 
terminate with the present life, the soul being involved in one 
common fate with the body, and, like it, liable to perish and be 
annihilated. 

Upon this principle, it was natural for the Sadducees to 
maintain that obedience to the Divine Law would be rewarded 
by the Host High with length of days and an abundance of the 
good things of this life, such as honors, distinctions, and riches; 



30 The Son or God 



while the violators of it, in like manner, would find their punish- 
ment in the temporary sufferings and afflictions of the present 
time. Therefore, they always connected the favor of heaven 
with a state of worldly prosperity, and could not regard any as 
virtuous, or the friends of heaven, except the fortunate and the 
happy; they had no bowels of compassion for the poor and the 
miserable; their desires and hopes centered in a life of pleasure, 
leisure, ease, and voluptuous gratifications. This is precisely 
the character that reliable authority gives them. Also, this idea 
appears to be countenanced by the sacred writings — especially if, 
as is now generally admitted, the master Jesus, in the parable of 
the rich man and Lazarus, designed, in the person of the former, 
to delineate the principles and manners of life of a Sadducee. 

Although not mentioned openly in the Bible for the reason 
that Jesus was one of them, the Essenes existed as a sect in the 
time of Jesus and were divided into two branches: the one was 
characterized by a life of celibacy, dedicated to the instruction 
and education of the children of others; while the other branch 
— the Therapeutae — thought it proper to marry, not with a view 
of sensual gratification, but for the purpose of propagating the 
human species, and for the purpose of the development of a 
certain power which is possible only through the rites of true 
marriage. Hence, they were distinguished by the people as the 
practical and the theoretical Essenes. 

The Essenes were distributed in the cities and throughout 
the countries of Syria, Palestine, and Egypt. In fact, they were 
the natural successors to the Egyptian Initiates after the fall of 
the temples of Initiation in Egypt. Their bond of association 
embraced not merely a community of tenets and similarity of 
manners and particular observances, but it extended also to an 
intercommunity of goods. Their demeanor was sober and 
chaste; and their mode of life, in every respect, was subjected 
to the strictest regulations and was submitted to the superintend- 
ence of governors, whom they appointed over themselves and who 



The Mystical Teachings oe the Masters 31 

held such position for life. In like manner, the governor, now 
known as the Grand Master, is at the head of the Rosicrucian 
Fraternity, in each country, for life. 

The whole of their time was devoted to labor, meditation, 
and prayer; and they were most sedulously attentive to the calls 
of justice and humanity, and of every moral duty. They believed 
in the unity of God, or the one Supreme Being, with principali- 
ties and hierarchies less than the One Supreme God. They 
believed the soul to have fallen, through disobedience to the 
Divine Law, from the regions of purity and light into the dark 
bodies which men occupy at the house of the soul; they consid- 
ered men, during their continuance in the body, to be confined, 
as it were, within the wall of loathsome prisons which had to be 
changed into the temples of God through obedience to the 
Divine Law. They cultivated great abstinence, allowing them- 
selves but little bodily nourishment or gratification. The cere- 
monies and rituals, or external forms, which were enjoined by the 
laws of Moses to be observed in the worship of God, were not 
regarded by the Essenes as necessary except as symbolizing the 
greater worship within the temple of man. Like the old Ini- 
tiates cf Egypt, they held that the Ritualistic form or ceremony 
should net be held by the neophytes until after they had first 
manifested an interior Initiation. The experience of Initiation, 
the Temple of the Illuminati calls Individualized Soul Con- 
sciousness; and the Rosicrucian Fraternity calls it "Passing 
the Threshold/' 

This same form is today observed by the Rosicrucian Fra- 
ternity, as also by the Temple of the Illuminati, which is the 
outer court of the Rosicrucian Fraternity, as was the Thera- 
peutae, an outer circle of the Essenes. No neophyte can take 
part in the ceremonial ritual until, through training, not mere 
study, he has passed the Threshold and has found the Christ, or 
reached Soul Consciousness. 

In accordance with the teachings of the Essenes, of Jesus, 



32 The Son or God 



and of the Rosicrucian Fraternity, even this ceremonial initiation 
is not actually required; but it helps to bind its Initiates into a 
closer bond of Brotherhood, in that it brings them together in 
symbolizing outwardly that which they have already found 
within themselves. 

Only sacrifices of incense were offered by the Essenes; but 
this they did in their homes. 

Althought Jesus often denounced both the Pharisees and 
the Sadducees most bitterly, there is not a single instance of his 
having anything to say against the Essenes; and this alone is 
evidence that, even if he had not been one of them, he must have 
agreed with their doctrine and have found nothing against them. 
Eut there is manuscript proof in abundance that he received his 
whole training in their temples both in Palestine and in Egypt. 

In all points, the teachings of the Essenes exactly corre- 
sponded to what Jesus taught during his ministry and to much 
of what is now being taught by their successors — the Rosicru- 
cian Fraternity and its outer courts. Both teach a selfless, 
purified life — a life of love, cheer, and ministry among all 
humanity. Their abstinence from all harmful things that the 
world and the flesh adhere to, love, and teach, proves that they 
understood the illusions of these human beliefs and teachings, 
and their inadequacy for happiness and for the development 
that leads to life eternal. Jesus did not desire what the world 
offered him, "lie was tempted in all points like as we are;" but 
he understood. To understand is to know. Jesus understood 
the Law, for he had been fully taught it. In temptation, he 
understood that the claims and offers were false and evil, that 
they offered only temporary benefits, and did not lead to Di 
Truth and Unity. Wisdom is not knowledge of books nor yet of 
any teachings. Wisdom is understanding through becoming. 



The Mystical Teachings oe the Masters 33 

When the soul unfolds and develops into the vibration and 
the currents that constitute Soul Wisdom, or God's Wisdom, 
we know that what evil claims as goodness or knowledge, wisdom 
and happiness, is not really such; and we know that there cannot 
be anything desirable in cr through evil. There is only one way 
to attain Soul Wisdom, and that is to turn away from false 
beliefs. 

All men should know, all religions should teach, that the 
One God, the God of the Egyptians, the God of Moses, of 
Abraham, Isaac, and Jacob, and the God of Jesus is the Creator, 
the Controller, the Ruler, of the Universe. 

All admit that God is Omnipotent, Universal, and Divine. 
All admit that God rules, is immutable, and Supreme. Yet 
very few are willing to be like Him, to do like Him, and thereby 
to become like Him, the Sons of God. 

All admit that to attain Sonship with Him, to know Him, 
to become like Him, we must be like Him. We must be "raised 
up in His likeness." The mortal must be changed, transmuted; 
it must put on Immortality. The corruptible must put on incor- 
ruption. In putting on incorruption, it is not necessary to lay 
aside the material body; for the material is changeable, not 
merely at death, but also during life; and it is indeed for the 
very purpose of making this change that man is on the earth 
plane and has the earthly, or carnal, body. 

This mystery of transmutation Jesus had been taught. 
More than this, he had to live among the Essenes the life that 
brought about such a change. In all his teachings he taught 
this doctrine, and how to accomplish the change from corruptible 
to incorruptible. This was the purpose of his ministry. 

God is Intelligence. He is Universal Intelligence and Wis- 
dom. This Universal -Intelligence is in all things. "All that 
was, was made by Him." Without this Wisdom and Intelli- 
gence can nothing be made, for God is in all things. The 
Infinite Wisdom is all that is, all that has been, and all that ever 



34 The Son of God 



will be. If the Universal Intelligence controls all things, and is 
changeless, then immortal man, made in His image, is like Him. 
He has wisdom and intelligence, and is empowered even with 
means of access to the Divine Intelligence and Wisdom. This 
is the stage of consciousness that Jesus attained through the 
training he received from the Essenes. He attained it through 
the awakening and the development of the Soul. 

As man lays aside, or draws away from, all that the world 
offers, all that the carnal man seeks to attain in ambition, fame, 
self-glory, he is able to grow into the full realization of his 
Divine Being, and to attain far more than the world can ever 
give him. 

Scul Development, or spiritual training, alone is the key to 
the door of wisdom and knowledge. The Essenes trained and 
developed the boy Jesus into the great and wonderful Christ. 
Development is not only controlling and subduing the physical 
and the material, but it is also the process of bringing into life 
the divine spark within man. As this is awakened and aroused 
to consciousness, there is a gain of wisdom; for the Awakened 
Soul is in communion with the Father who knows all things and 
who gives all knowledge to those that are like Him. 

"Jesus * passed his early years amid the calm of Galilee. 
His first impressions were gentle, austere, and serene. His birth- 
place resembled a corner of heaven, dropped on the side of a 
mountain. The village of Nazareth has changed but little with 
the flight of time. Its houses, rising in tiers under the rock, 
resembled white cubes scattered about in a forest of pomegranate, 
vine, and fig trees, whilst myriads of doves filled the heavens. 
Around this nest of verdant freshness floats the pure mountain 
air, whilst on the heights may be seen the open, clear horizon of 



*The following paragraphs are taken verbatim from Jesus, 
the last great Initiate, by E. Shure (pp." 25 ff.). What appears 
in brackets is the comment of the author of this book, 



The Mystical Teachings of the Masters 35 

Galilee. Add to this imposing background the quiet, solemn 
home-life of a pious, patriarchal family. The strength of Jewish 
education lay always in the unity of law and faith, as well as in 
the powerful organization of the family dominated by the nation- 
al and religious idea. The paternal home was a kind of temple 
for the child. . . . The union of father and mother in mutual 
love of their children illumined and warmed the house with a 
distinctly spiritual life. It was there Jesus received his early 
instruction, and first became acquainted with the scriptures under 
the teachings of his parents. (There is evidence that only his 
mother was capable of instructing him). From his earliest 
childhood, the long strange destiny of the people of God 
appeared before him in the periodic feasts and holy days cele- 
brated in family life by reading, song, and prayer. At the Feast 
of Tabernacles, a shed, made of myrtle and olive branches, was 
erected in the court or on the roof of the house in memory of the 
nomad patriarchs of bygone days. The seven-branched candle- 
stick was lit, and there were produced the rolls of papyrus from 
which the secret history was read aloud. To the child's mind, 
the Eternal was present, not merely in the starry sky, but even 
in this candlestick, the reflex of his glory, in the speech of the 
father and the silent love of the mother. Thus Jesus was made 
acquainted with the great days in Israel's history, days of joy 
and sorrow, of triumph and exile, of numberless afflictions and 
eternal hope. The father gave no reply to the child's eager and 
direct questions. But the mother (having received much of the 
Mystic training from the Essenes) said to him: 'The Word of 
God lives in his prophets alone. Some day, the wise Essenes, 
solitary wanderers by Mount Carmel and the Dead Sea, will 
give thee an answer.' 

"However powerful might have been the impressions of the 
outer world on the Soul of Jesus, they all grew pale before the 
soverign and inexpressible truth in his inner world. This truth 
was expanding in the depths of his nature, like some lovely 



38 The Son of God 



flower emerging from a dark pool. It resembled a growing 
light which appeared to him when alone in silent meditation. 
At such times, men and things, whether near or far away, 
appeared as though transparent in their essence. He read 
thoughts and saw souls; then, in memory, he caught glimpses, 
as though through a thin veil, of divinely beautiful and shining 
beings bending over him, or assembled in adoration of a dazzling 
light. (Fcr the hierarchies were ever near him and guiding 
him). Wonderful visions came in his sleep, or interposed 
themselves between himself and reality by a veritable duplica- 
tion of his consciousness. In these transports of rapture which 
carried him from zone to zone as though towards other skies, he 
at times felt himself attracted by a mighty dazzling light, and 
then plunged into an incandescent sun. These ravishing exper- 
iences left behind in him a spring of ineffable tenderness, a 
source of wonderful strength. How perfect was the reconcilia- 
tion he felt with all beings, in what sublime harmony was he 
with the universe ! But what was this mysterious light — though 
even more familiar and living than the other — which sprang 
forth from the depths of his nature, carrying him away to the 
most distant tracts of space, and yet uniting him by secret vibra- 
tions with all souls? Was it not the source of souls and worlds? 
[Was it not his own soul having become Awakened and Con- 
scious ? For all these who fellow the Path see the same dazzling 
light and are enveloped in and by it.] 

"He named it His Father in heaven, 

"This primitive feeling of unity with God in the light of 
Love is the first, the great revelation to Jesus. An inner voice 
told him to hide it deep in his heart; all the same, it was to give 
light to his whole life. It gave him an invincible feeling of cer- 
tainty, made him at once gentle and indomitable; converted 
his thoughts into a diamond shield, and. his speech into a sword 
of Same. 

"Besides, this profoundly secret, mystical life was united 



The Mystical Teachings of the Masters 37 

with a perfect clearness in matters of every-day life. Luke 
shows him at the age of twelve years as 'increasing in strength, 
grace, and wisdom.' The religious consciousness was, in Jesus, 
innate, absolutely independent of the outer world. His prophetic 
and Messianic consciousness could cnly be awakened by outer 
circumstances, by the life of his age, in short, by special initia- 
tion and long elaboration. [Through his early teachings, 
through soul training, and through self-mastery in thought, 
desire, and deed.] Traces of this are found in the Gospels and 
elsewhere. 

''The first great shock came to him dm dig a journey to 
Jerusalem with his parents, as related by Luke. This town, the 
pride of Israel, had become the center of Jewish aspirations. 
Its misfortunes had had no other erfect than to exalt the minds of 
men. Under the Selcucides and Maccabees, first by Pompey and 
finally by Herod, Jerusalem had been subjected to the most 
terrible of sieges. Blood had been shed in torrents; the Roman 
legions had butchered the people in its streets, and innumerable 
crucifixions had polluted the surrounding heights. After such 
horrors, and the humiliation following on the Roman occupation, 
after decimating the Sanhedrim and reducing the pontiff to a 
mere trembling slave, Herod, as though in irony, had rebuilt the 
temple with more magnificent pomp and glory than ever. Jeru- 
salem remained, as before, the holy city, tlad not Isaiah, the 
favorite author of Jesus, named it 'the Bride, before whom the 
people shall bow down?' He had said: 'The Gentiles shall 
come to thy light, and kings to die brightness of thy rising 
. . . Violence shall no more be heard in thy land, wasting nor 
destruction within thy borders; but thou shalt call thy wails 
Salvation and thy gates Peace.' To see Jerusalem and die 
temple of Jehovah was the dream of all Jews, especially since 
Judea had become a Roman province. They journeyed hither 
from Perea, Galilee, Alexandria, and Babylon. On the way, 
whether in the wilderness under the waving palms, or near the 



38 The Son of God 



wells, they cast longing eyes, as they sang their psalms, in the 
direction of the hill of Zion. A strange feeling of oppression 
must have come over the soul of Jesus, when, on his first pil- 
grimage, he saw the city girt around with lofty walls, standing 
there on the mountain, like a gloomy fortress, the Roman amphi- 
theatre of Herod at its gates, the Antonia tower dominating the 
temple, and Roman legions — lance in hand — keeping watch from 
the heights. He ascended the temple steps, and admired the 
beauty of those marble porticoes, along which walked the Phari- 
sees in sumptuous flowing robes. [The Pharisees whom he was 
later so bitterly to denounce!] 

"After crossing the Gentiles', he proceeded to the women's 
court, and, mingling with the crowd of Israelites, drew near 
the Nicanor gate, and the three-cubit balustrade, behind which 
were to be seen priests in sacerdotal robes of purple and violet, 
shining with gold and precious stones, officiating there in front 
of the sanctuary, sacrificing bulls and goats, and sprinkling the 
blood over the people as they pronounced a blessing. All this 
bore no resemblance to the temple of his dreams, or the heaven 
in his heart. [The temple of his dreams was the temple of his 
own soul, revealed to him by the Inner Consciousness of God 
within his own being.] 

"Then he descended again into the more populous quarters 
of the town, where he saw beggars pallid with hunger, and 
whose faces were torn with anguish ; a veritable reflection of the 
tortures and crucifixions accompanying the late wars. Leaving 
the city by one of the gates, he wandered among those stony 
valleys and gloomy ravines forming the quarries, pools, and 
tombs of the kings, and converting Jerusalem into a veritable 
sepulchre. There he saw maniacs issue from the caves, shriek- 
ing out blasphemies against living and dead alike. Then, 
descending a broad flight of stones to the pool of Siloani, he saw 
stretched out at the water's brink lepers, paralytics, and wretches, 
covered with ulcers and sores, in the most abject misery. An 



The Mystical Teachings of the Masters 39 

irresistible impulse compelled him to look deep into their eyes, 
and drink in all their grief and pain. [As must do all those who 
would be saviours of their race.] Some asked him for help, 
others were gloomy and hopeless, others again, with senses 
numbed, seemed to have done with suffering. 

"Then Jesus said to himself: 'Of what use are these 
priests, this temple, and these sacrifices, since they can afford 
no relief to this terrible suffering?' And, of a sudden, like an 
overwhelming torrent, he felt pouring into his heart the grief 
and pain of this town and its inhabitants — of the whole of 
humanity. He understood now that a happiness he could not 
share with others was absolutely impossible. These looks of 
despair were never more to leave his memory. Human suffering, 
a sad-faced bride, would henceforth accompany him everywhere, 
whispering in his ear: T will never leave thee more.' 

"His soul full of anguish, he left Jerusalem, and proceeded 
towards the open peaks of Galilee. A cry leapt forth from the 
depths of his heart: 'Father in heaven! Grant that I may 
know, and heal, and save.' " 

This mighty prayer which went forth from the heart of 
Jesus could be granted by none other than the Essenes; for they 
alone, in that vast country, could teach him. Neither the Phari- 
sees nor the Sadducees claimed to know, to heal, or to save. 
The Essenes alone gave their whole time and their whole life to 
the work of teaching humanity, of healing them, and of trying to 
teach them how to save themselves ; for it is a fundamental doc- 
trine that man must save himself through the awakening of his 
inner consciousness, or the finding of the Christ within his own 
being. 

Thus, at the age of thirteen years, Jesus entered the Esse- 
nian school, as had his mother before him. Of the teachings we 
can bring to the attention of the reader those which were not 
secret; but of his training nothing may be said. For that was 
as secret at that day as it is at the present; and only those who 



40 The Son of God 



are willing to know, to heal, and to save humanity can receive 
such a training. 

The student reader may think this purely conjecture, but 
it is not. For the older manuscripts are before us, which con- 
tain the undeniable record of such training or initiation, and, so 
far as the world is concerned, we need but ask: Why did not 
Jesus attack with his unparalleled courage the Essenes as he did 
all the other religious sects of his day. Why did he not even 
mention them except in so far as their doctrines are concerned? 
Why did not the other apostles speak of them and denounce 
them ? All of them knew that such a religious sect as the Essenes 
existed and that they were a mighty band. For only one reason : 
both Jesus and John had been taught by the Order, and they 
both were teaching much to the people that had before been 
taught only to the Inner Circle because the people were not yet 
ready to receive the truth. 

In the time of Jesus, the Order of the Essenes constituted 
the last remnant of brotherhoods which were established by the 
Egyptian Priests and by the later prophets. It was no new 
Order; for, in its earlier times, the same teachings were 
expounded in Atlantis. It was simply a re-institution of a 
brotherhood as old as conscious humanity. The despotism of 
the rulers of all countries at that time, the jealousy of an ambi- 
tious and imbecile priesthood, had forced the order to take 
refuge in silence and solitude. They did not struggle as did 
those who went before them, but contentedly devoted themselves 
to preserving their traditions and their sublime teachings and 
training for such few as voluntarily came to them for that 
purpose. 

They had a number of principal centers : one in Egypt, on 
the banks of the Lake Maoris; one in Palestine at Engaddi, 
near the Dead Sea; and the others secret. The name of Essenes 
was no doubt derived from the Syrian word "Asaya," a physician 
—in Greek, therapeutes. But this word had also another mean- 



The Mystical Teachings of the Masters 41 

ing, it meant a teacher; and the two words teacher and physi- 
cian, made the third — a saver of mankind. For this they were 
— healers, teachers, and savers of mankind. Their only work, 
in so far as the people were concerned, was that of healing 
both the physical and the moral diseases of mankind. As to 

selves, they worked as hard as any man could; and all the 
feed that they required was raised by themselves. A part of 
their time was given to training — prayer, study, exercises, et 
cetera; another part, to humanity; and another, to physical labor. 

Some of them, as in the present time with the true Initiates, 
were possessed of the gift of prophecy, as Menahim, who had 
prophesied to Herod that he should reign. "They serve God," 
said Philo, "with great piety, not by offering victims, but by 
sanctifying the spirit; avoiding towns, they devote themselves 
to the arts of peace; not a single slave is to be found among 
them; they are all free and work for one another." They were 
the only ones that taught man that he must and could be "Perfect, 
even as the Father in heaven is perfect;" and this was the con- 
stant teaching of Jesus to humanity. 

The rules of the Order were indeed strict; and, in order to 
enter upon training with them, it was necessary, as in the case 
of the boy Jesus, that the parents should be willing to give the 
Brotherhood absolute control over the child until it became of 
age, when the man could do as his conscience ordered him. In 
case one of age desired to enter, he had, after making applica- 
tion, to live a perfect and temperate life for one year before he 
was even admitted to training. After he was admitted he had 
to study under the brothers for another two years; and, if they 
found him worthy, he was then, at the end of three years after 
making application, admitted to the training for Mastership. 
Thus, in many cases, as in the case of Jesus, the training was a 
matter of twenty-one years; and it is from this that the three 
sevens has become a sacred number. 

Only after starting on the training were the students 



42 The Son of God 

allowed to participate in the common meals of the Order, which 
were celebrated with great solemnity and constituted one of the 
inner services of the Essenes, for each meal was a sacrament. 
The garment they wore was a white, flowing robe; and these, 
since they wore them only during these sacraments, were con- 
sidered sacred. These fraternal love-feasts, the type after which 
Jesus instituted his "Lord's Supper, 1 ' were begun and ended 
with prayer. 

The Essenians taught the essential doctrines of both the 
Orphic and the Pythagorean Doctrines : the pre-existence of the 
soul, the consequence and reason of its immortality. According 
to Josephus, they claimed that "the soul, descending from the 
most subtle ether, and attracted into the body by a certain 
natural charm [or vibration], remains there as in a prison; 
freed from the bonds of the body, as from a long servitude, it 
joyfully takes its flight." This same doctrine was understood 
and taught by Jesus when he asked: "Who say they that I, the 
Son of Man, am?" They, the disciples, of whom some were 
Essenians, replied: "Some say that thou art John the Baptist, 
some Elias, and others Jeremias, or one of the prophets." 

"Among the Essenes, the brothers lived under a com- 
munity of property, and in a condition of celibacy, cultivating 
the ground, and, at times, educating the children of strangers. 
The married Essenes [to whom Mary belonged] were a class 
affiliated with and in subjection to the other, [as is the Temple 
of Illuminati affiliated with the Rosicrucian Fraternity and 
under its direction]. Silent, gentle, and grave, they were to be 
met with here and there, cultivating the arts of peace. Car- 
penters, weavers, vine-planters, or gardeners, never gunsmiths 
or merchants. Scattered in small groups about the whole of 
Palsetine, and in Egypt, even as far as Mount Horeb, they 
offered one another the most complete hospitality. Thus we see 
Jesus and his disciples journeying from town to town, and from 
province to province, always certain of finding shelter and 



The Mystical Teachings of the Masters 43 

lodging. 

"The Essenes were of an exemplary morality, they forced 
themselves to transmute passion and anger [into benevolence, 
peace of mind, and power to help others]. Their word was 
more powerful than an oath, which, in ordinary life, they looked 
upon as superfluous, and almost as perjury. They endured the 
most cruel of tortures, with admirable steadfastness of soul and 
smiling countenance rather than violate the slightest religious 
precept. [And of this we have an example in the crucifixion of 
Jesus]. 

"From the Essenes Jesus received what they alone could 
give him: the esoteric tradition of the prophets, and by its 
means, his own historical and religious tendency or trend. He 
came to understand how wide a gulf separated the official Jew- 
ish doctrine from the ancient wisdom of the initiates, the 
veritable mother of all religions, though ever persecuted by the 
spirit of evil, of egotism, hatred, and denial, allied with absolute 
political power and priestly imposture [as indeed were all other 
ritualistic religions]. He learned that Genesis, under the seal 
of its symbolism, concealed a theogony and cosmogony as far 
removed from their literal significance as is the profoundest 
truth of science from a child's fable. He contemplated the 
days of Aelohim, or the eternal creation by emanation of the 
elements and the formation of the worlds, the origin of the 
floating souls, and their return to God by progressive existence 
or generations of Adam. He was struck with the grandeur of the 
thought of Moses, whose intention had been to prepare the 
religious unity of the nations by establishing the worship of 
the One God, and incarnating this idea into a people. 

"All these secrets which the patriarchs [masters] of the 
Essenes unfolded to the young Galilean on the solitary banks 
of the Dead Sea, in lonely Engaddi, seemed to him wonderful, 
but yet known, for in the past he had known the truths taught. 
It was with no ordinary emotion that he heard the chief 



44 '^ 11E Son of God 



[Master] of the Order comment on the words still to be read in 
the Book of Henoch [48 and 61] ; 'From the beginning the Son 
of Man was in the mystery. The Father kept him near his 
mighty presence, and manifested him to his elect . . . But 
the kings shall be afraid and shall prostrate themselves to the 
ground with terror, when they shall see the Son of Woman 
seated on the throne of his glory. ... Then the elect shall 
summon all the forces of heaven, all the saints from on high 
and the power of God; and the Cherubim, the Seraphim, and 
the Ophanim, all the angels of Might, all the angels of the 
Lord, of the elect, and of the other Might, serving on earth and 
above the waters, shall raise their voices.' 

"Jesus submitted to the discipline of the Essenes, studied 
with them the secrets of nature, and the occult power of healing. 
To develop his soul, he gained entire mastery over the body. 
Not a day passed without self-questioning and meditation on the 
destiny of humanity." [For this helped to awaken his con- 
science. ] 

It was a glorious day for him and for the others of the 
Brotherhood as well, when he received the highest teachings that 
the Order could give him, and when at last, instead of being 
the student, he became the master over that mightiest body of 
men then known to man. Henceforth he was free, master over 
his own actions, and recognized as the Supreme Hierophant of 
that Order which had taught him all the mysteries of both life 
and death. He had henceforth no master but his own conscience 
and the Christ within, which he had awakened, and which he 
had become, when he received Divine Illumination. 

Ever since his consciousness had sprung to life, he had 
found God within himself; for the fact that "Ye are the temples 
of the living God," had become manifest to him as had the cer- 
tainty of the kingdom of heaven in the radiant beauty of his 
visions. Then came the suffering of humanity which had filled 
his heart with the awful outpour of its anguish. The wise 



The Mystical Teachings of the Masters 45 

Essenes had taught him the secret cf religions and of the 
mysteries; they had shown him the spiritual decadence of 
humanity, and its expectation of a saviour. But how could he 
find the strength needed to rescue it from the pit? And now, 
the direct call of John the Baptist fell en the silence of his medi- 
tations like a thunderbolt from Sinai — Am I to be the Messiah? 

Jesus, now become the Christ, could answer the question 
only by the inmost meditation. Hence he retreated into the 
wilderness on the forty days' fast as recorded in the Gospels. 
The temptation in reality represents in the life of Jesus this 
great crisis, this grand and sublime vision of truth, which all 
prophets, all religious Initiates, must invariably experience 
before beginning their work. 

Thus did Jesus find himself in the cave of Engaddi, where 
all Initiates of the Order went for the final test. In his supreme 
suffering he cried unto the Most High God: 

"By what sign, O my Father, shall I overcome the powers 
of Earth?" 

And the voice from within and from above answered: 

"By the sign of the Son of Man." 

"Show thru me this sign," cried the Son of Man. 

Away in the horizon appeared a shining constellation, a 
rose, looking like stars in tl 1 of the cross; for there never 

can be a cross without the sign of life, and the sign of life is the 
rose. 

"The Nazarene recognized the sign of ancient Initiation, 
f. " iliar to Egypt and preserved by the Essenes. When the 
was young, the sons of Jophet had worshipped it as the 
sign cf earthly and heavenly fire, the sign cf life and all its 
joys, of love with all its wonders. Later, the Egyptian Initiates 
had seen in it the symbol of the Great Mystery, trinity dominated 
by unity, the image of the sacrifice of the Ineffable Being who 
breaks himself in order to manifest himself in the universe. 
Symbol at once of life, death, and the resurrection, it covered 



46 The Son or God 



innumerable temples and tombs. 

"The brilliant cross grew larger and came nearer, as though 
attracted by the heart of the Seer. The four brilliant stars 
[the rose] shone forth like suns of light and glory. 'Behold the 
magic sign of life and immortality!' said the heavenly voice 
within. 

" 'In ancient times it was in the possession of men, now it 
is lost. Wilt thou restore it to them?' 

" T will,' said the Christ. 

"Strong in the gift of his very being, he now came to share 
with men this kingdom of heaven which he had won by medita- 
tion and by work, in torments of pain and boundless joy. He 
came to rend assunder the veil that had been cast over the 
ancient religion and that hid the new from view. He came to 
say: 'Believe, love, and act according to your belief and your 
love, Do deeds, rest not upon mere faith, for faith without 
works is dead. Beyond this earth there is a world of souls, a 
more perfect life. This I know, for I came from there; thither 
will I lead you. But mere aspiration for that world is not 
enough. To attain it, you must begin to realize it here and now, 
first in yourselves, afterwards in humanity." 

He did not say that he was the Messiah, but discoursed in 
the synagogues concerning the laws and the prophets. He 
preached to the fishermen, by the fountains, in the oases of ver- 
dure abounding everywhere. He healed the sick by laying on of 
hands, or by a mere look or command, often by his presence 
alone; for it was by seeing suffering, diseased humanity that 
the inner being was first aroused within him. 

"Jesus went about in all Galilee teaching in their syna- 
gogues and preaching the gospel of the kingdom [of heaven], 
and healing all manner of sickness and all manner of disease 
among the people. And his fame went throughout all Syria ; and 
they brought unto him all sick people that were taken with divers 
diseases and torments, and those which were possessed with 



The Mystical Teachings or the Masters 47 

devils, and those which were lunatic, and those that had the 
palsy; and he healed them." Matt. 4: 23-24. 

"The men of Capernaum knew him, and sent unto all that 
region round about, and brought unto him all that were sick; 
and wherever he entered, into villages and into cities, or into 
country, they laid the sick before him in the market places and 
besought him that they might touch if it were but the border of 
his garment; and as many as touched him were made whole. 

"There came unto him great multitudes, having with them 
the lame, blind, dumb, maimed, and many others, and they cast 
them down at his feet : he healed them insomuch that the multi- 
tudes wondered, when they saw the dumb speaking, the maimed 
whole, and the lame walking and the blind seeing; and they 
glorified the God of Israel." 

"I and my Father are one." 

This expression means the same as "God in me and I in 
you'.' By virtue of the union of men with the source of life and 
power, which comes to all men when they have found the Christ, 
as all must do if they will follow the instructions given by Jesus, 
man may heal the sick as he did; for did he not say: 

"All things are possible to him that believeth." 

There is no qualification to this statement; he said plainly 
that all things are possible to him that believeth. But this 
means that, if we believe in the laws that he taught, we will be 
willing to do as he did — we must think right, act right, and 
speak right. Besides this, like him, we must make deliberate 
efforts to reach the Christ Consciousness, or Soul Consciousness: 
for only through this consciousness can man acquire the power 
to do these things. 

In all respects, the Essenes taught exactly what Jesus taught 
during his ministry, and much of that which is now being taught 
by their successors, the Rosicrucian Fraternity and its branch, 
the Temple of the Illuminati. 



HIE SQU OF GOD 
AND HIS CHRISTI6 TEACHINGS 

"That which is born of the flesh is flesh; and that which 
is born of the Spirit is spirit. 

The teachings of Jesus deal largely with the "Son of man," 
and the ''Son of God." According to the doctrine of Jesus, the 
"Son of man" is to become the "Son of God." The Son of man 
is the son of his earthly parents, endowed with the capability of 
becoming the Son of his heavenly Father. He was created by 
the Father in the beginning; and, though a son of man, he can, 
through the awakening of his mind, become the Son of God. 
In his teachings, Jesus deals with the aspirations of man 
toward the good. Good and worthy aspirations should be com- 
mon to all men, and will help them in the realization of all 
worthy ambitions. 

The Son of man can truly become the Son of God. This 
idea stands cut clearly throughout the four gospels ; but nowhere 
is it expressed more clearly than in the conversation with Nico- 
demus.* Jesus taught that man, besides being conscious of a 
life born of the flesh of his father and mother, can also become 
conscious of a greater life — the life that becomes his through 
the Awakening. 

"Verily, verily, I say unto thee, except a man be born of 
water and of the Spirit, he cannot enter into the kingdom of God. 

"Marvel not that I said unto thee, Ye must be bom again." 
St. John 3: 5-7. 



*See "The Illuminated Faith; or The Christie Interpre- 
tation of St. Matthew," 






The Mystical Teachings of the Masters 49 

The body with its attendant personality, which we receive 
at birth into the world of sense, is the man of flesh. But that 
which a man receives after he has used the Awakened Mind to 
free himself from bondage to the senses and to the unholy 
desires of the flesh, is born in him of the Eternal One, whom 
we call Gcd. This is the conscious self in man; it is the Soul; 
it is the "still, small voice" that speaks within; it is the knowl- 
edge, the realization, within the Center of Being, that man is 
Immortal. It is the consciousness of the Soul. Jesus said, in 
St. John 3:S: 

"The wind bloweth where it listeth, and thou nearest the 
sound thereof, but canst not tell whence it cometh and whither 
it goeth; so is every one that is born of the Spirit." 

This, which is born of God in us, this Son of God in man, 
must be exalted within us, in order that we may obtain the true 
life. He said : 

"And as Moses lifted up the serpent in the wilderness, even 
so must the Son of man be lifted up." 

The Son of man is the man of flesh, his nature is of the 
earth, so are his desires and his thoughts. Before he can know 
the Son of God and become like him, he must lift up the serpent; 
for the desires and the thought of the flesh are the serpent which 
Moses had to teach the children of Israel to lift up. 

He who lifts up this serpent, he who changes the thoughts 
and the desires from the earthly nature to the divine nature, will 
become the Son of God, and will know Him who is the Father. 
He who exalts, and prizes above everything else, the Son of God 
within himself, he who believes that eternal life is found in this 
divine element alone — he alone will be in perfect harmony with 
the laws of life; for the Conscious Being within is the light and 
the life of man, it is the Immortal Soul. 

"Verily, I say unto you, except a man be born of water and 
of the Spirit, he cannot enter the Kingdom of God." 

This is the doctrine of Regeneration. To be born of water 



50 The Son of God 



is to have awakened to the fact that the earthly, or carnal, life 
is not the true, or the real, life. To become convinced of this 
fact we call the Awakening of the Mind; it is the Baptism with 
Water. He who has become awakened to this knowledge will 
then begin to use his Awakened Mind in the building of a Soul. 
The general tenor of his thoughts and desires will be changed. 
Instead of seeking carnal pleasures he will seek for that which 
is higher. He will use his mind for constructive thoughts; and 
this will bring about the re-birth of the Spirit, or Fire, which 
is the Illumination of his soul. 

This is the development of the divine spark, or the divine 
spirit, in man. The spark of divinity is within all men, and 
only awaits the awakening, or the re-birth; then it is become the 
Christ. It was of this type of man that Jesus spoke when he 
said: "Ye are the temples of the living God," and again, "God 
in me and I in you." Without soul development, man cannot 
be "born again," nor can he be the temple of the living God;' 
for God can dwell only in that which has become purified, that 
which is born of the divine nature. 

According to the Christie Interpretation, water represents 
truth received intellectually. Unless we first receive truth with 
the mind, we cannot believe in it; but, unless we believe in some- 
thing, we will not live and do accordingly. When the mind 
receives the truth, it is no longer a purely mortal mind; for it 
has awakened to a higher understanding, it is no longer bound 
by the carnal nature, but is open to the truths that belong to the 
divine nature. 

Awakening to the truth will cause the mind to hold thoughts 
which have to do with the construction of the divine nature. 
These thoughts will purify the soul, and will begin the develop- 
ment of the divine spark; this means that man has begun the 
building of a Soul that shall be Immortal. 

The new birth— which results in Consciousness of Soul or 
Baptism by Fire— signifies that the mind has assimilated the 



The Mystical Teachings of the Masters 51 

truth and that, through the will, man has used the truth as 
taught by the Divine Law in such a way that the truth has 
become his life. From this, results the victory of the soul over 
matter and the unholy desires of the carnal self; and the soul 
transforms the body into an instrument that can be used for the 
accomplishment of the work given him to do on the earth plane. 

He who is now the awakened man becomes master of the 
body. As he attains mastery over the body, which is the instru- 
ment, he also become master over circumstances and conditions 
over which he formerly had no control whatever. 

It is this mastery of the self that awakens the dormant 
faculties of man's being, opens the inner senses, and gives him 
intuitive insight into all truth, and a direct communion of soul 
with soul. Man then has become a Christ. This is the state of 
being, or of consciousness, of which Jesus spoke when he said : 

"Ye are the temples of the living God." 

Baptism by water is an intellectual baptism only, it is the 
awakening of the mind, it is the first step toward the accom- 
plishment of the Great Work. Baptism by Fire, or the Holy 
Ghost, refers to the complete re-birth, the Conscious Illumina- 
tion of Soul, or becoming the Christ or the Son of God. It is 
the awakening of the divine spark within man through the in- 
telligence and the will; consequently, it leads ultimately to a 
complete regeneration of the whole being. Through this, comes 
to man the power to do all things, the power of the Christ. "I 
can do all things through the Christ, which strengthened! me." 

Man is really a fourfold being: he is body, spirit, mind, 
and soul. The body is of the earth and must return to the earth 
when he is through with it The spirit is the life of the body, 
and, coming from the Universal Storehouse, must return thither 
when he has finished using it. The divine spark is directly from 
God; and, if he does not awaken it and build it into a Conscious 
Illuminated Soul, it will also return to God, the Infinite Store- 
house from which it came. The mind is a combination of body, 



52 The Son of God 



spirit, and soul; or rather, it is the result of the combination of 
the three. 

If man obeys the voice of the body, which is the carnal 
earthly being, he builds unto death; for in the flesh there can be 
no continued conscious existence. If he obeys the voice of the 
divine spark within, then does he build the great temple, the 
temple not made with hands, which is eternal. 

In speaking of the re-birth by water and by spirit, Jesus 
made allusion to a double transformation of the body. This 
regeneration must take place now, here on earth, before man 
passes through the stage called death. If he does not become 
"born again" of the water and of the fire while in the flesh, there 
is no opportunity for such re-birth until he returns again to 
the earth plane. 

"Ye must be born again," even as I, the Christ the, typical 
regenerate being, and said to have been born again, "of water 
and of the spirit." Though in persons born of the Virgin Mary 
— which is, conceived in purity, and of the Holy Ghost — the 
Christ is none the less man's own soul and spirit restored to their 
original purit) 

Born of the Virgin Mary, and hence conceived in purity, 
it was nevertheless necessary for Jesus, through acceptance of 
the teaching of John, and through the consequent baptism by 
water, or the Awakened Mind, to use this Awakened Mind in 
building the Soul and thereby in reaching Divine Illumination, 
which is the baptism of Fire, or the Holy Ghost. 

Jesus taught man to exalt above all else the Son of man — 
not merely to exalt him through words of praise to an invisible 
God, but to exalt, to raise up, the Son of man, through construc- 
tive thoughts, pure desires, and worthy acts. 

He taught to this effect: "When ye lift up, or honor, the 
Son of man, ye will know that I speak nothing from myself; 
for I speak not of myself but of the Father which sent me, He 
gave me a commandment that I should say and what I should 



The Mystical Teachings of the Masters 53 

speak." The Jews, not understanding these words, asked, 
"Who is the Son of man that is to he lifted up?" Jesus answered 
them: "Yet a little while is the light in you. Walk while ye 
have the light, that darkness overtake you not; and he that 
walketh in the darkness knoweth not whither he goeth." 

Jesus did not bid them to worship him, but to follow the 
light which is in man and which he taught them how to find. 
"I speak nothing of myself" was his teaching. "Lift up the 
Son of man," he said to them; but he told them plainly that he 
was not speaking of himself but of them. 

All men are the Sons of man. In order that they may know 
the Christ, they must lift up themselves, they must change 
themselves from men of senses to men of Soul. Carnal desires 
must be changed, they must be lifted up, and become the desires 
of the Soul. 

The light that is in man is the conscience. The voice of 
the conscience speaks to all men unless it is totally destroyed 
through continued evil acts, when the light is no longer with 
man. Therefore, it is necessary for man to heed this voice, this 
light, and to follow it while it is still to be heard; for, if he 
does not do so, the time will come when the voice will no longer 
be with him. 

To the question, "What does lifting up the Son of man 
mean?" Jesus answered, "To live in the light that is within 
man." No instruction could be plainer; for all men, unless the 
most degraded, know that there is something within man which 
accuses him when he does that which is not right. This is the 
light that is within man and it is this light which he must 
follow. As he obeys the voice, as he follows the light, so will it 
become stronger and stronger until it is a light that lights him 
through all things. 

All true religion consists in this one thing : To live accord- 
ing to the best one understands. No man can do wrong and say 
that the light within sanctioned it; for the light comes from the 



54 



The Son of God 



divine spark, and the divine spark sanctions no wrong. This 
light, if obeyed, develops into the Christ. As we follow the 
light we also follow the Christ ; and with each good work, kind 
act, kind and loving thought, the Christ Child grows until at last 
he reaches manhood, and man has become the Son of God. From 
this light comes the conscience in man. The voice is the con- 
science. 

Speaking further of the light in which men are to walk 
while they have the light within them, in Luke 2:35, Jesus says: 

"Take heed therefore that the light which is in thee be 
not darkness;" and in Matt. 6: 23, he says: 

"If therefore the light that is in thee be darkness, how 
great is the darkness!" 

The light can be darkened only through evil thoughts and 
evil deeds. If we follow the leading of the light, then does the 
light become brighter and brighter, and it leads to all good 
tilings. To follow the light means to hold pure thoughts, con- 
structive thoughts, to do such deeds as will not only lead us 
upwards but will bring neither harm, loss, nor pain to a living 
being. Whereas, if the thoughts are evil and destructive, if our 
acts consider only the self for the time being and bring pain, 
loss, misery, and sorrow upon others, then are we continually 
darkening the light that is within us; and, if evil is persisted in, 
this ends in total darkness of the light. And how great is the 
darkness! For when once this darkness is complete, then has 
the divine spark been so completely covered with evil as to have 
lost the individuality it might have possessed in that human 
being; thus it only awaits the release that enables it to return to 
the Father whence it came and to enter once more on its mission 
in another life. 

Before and since the time of Jesus on the earth, all true 
teachers have taught that there is within man a divine light, the 
light of reason; that it alone should be followed, because in it 
alone can good be found. This was the teachings of the other 



The Mystical Teachings of the Masters 55 

Masters before Jesus, such as Brahmin, the Jewish prophets, 
Confucius, Socrates, Marcus Aurelius, and others. And when 
man follows this light and the divine laws as taught by the 
Masters, he is on the Path that will lead to Christhood. 

The religious and philosophical teachings of all times, all 
the systems with which mankind is acquainted, that of the 
Hebrews, of Confucius, of Buddha, Brahma, of the Grecian 
sages — all these are concerned with the regulation of man's life. 

The entire intellectual activity of man should be centered 
in one thing — the working out of reason, of the ideas of good. 
Reason, which enlightens life and guides our conduct, is no illu- 
sion; it cannot be explained away. "Follow reason, illuminated 
by the divine light within, and attain welfare, not only of the 
self but of others," has always been the doctrine of all true 
teachers of mankind; it is the whole teaching of Jesus. 

In giving the people the Divine Law, Jesus gradually taught 
them the truth as it was given to him. He maintained silence 
concerning himself unless he was asked directly. He told the 
people that the kingdom of heaven was at hand, that the Messiah 
would soon come. And nGw, after many centuries, how absurd 
to believe that he meant other than that the kingdom of heaven 
would come to those who should obey the Divine Law as he 
taught it; to those who, through development of the soul within, 
should find the kingdom within ! For no one can find the king- 
dom of heaven unless he has first found the Christ through 
obedience to the Divine Law; and that means Soul Illumination, 
ultimately it means total Regeneration. 

The kingdom of heaven did not come in a material sense; 
but h did come to all those who followed his instructions and 
w r ho had found the Christ within themselves, as it will come to 
all those who now follow the same instructions. 

In this connection, the saying of Jesus should be remem- 
ed: " Ye are the temples of the living God." And wherein can 
the kingdom of heaven be but where the Father dwells? If the 



50 The Son of God 



body of man, when regenerated, is the temple of the living God, 
then must God dwell therein, and where God dwells there is 
heaven. 

Matthew Arnold helped to make this mystery plain when 
he wrote: 

"Once read thy own breast aright, 
And thou hast done with fears ; 
Man gets no other light, 

Search he a thousand years, 
Sink in thyself ! There ask 

What ails thee — at that shrine." 
Within man is to be found all that is, all that he may 
need, and all that he can desire. But before he can find this 
within, he must use the reason and the mind that he has, and 
build up the temple so that the light within him may shine and 
point the way to "the truth, the way, and the life." 

Man ordinarily seeks knowledge, happiness, health, suc- 
cess, peace, and love, outside of himself. He expects to find it in 
the world of sense, only to be disappointed; and he seeks again 
and again, only to be disappointed again and again. These 
things cannot come from without. They must come from within; 
and, when man once begins to use his thoughts aright, to direct 
his desires properly and to search within, then will he find all 
these things which he has so long been seeking from without in 
the senses of the flesh, where there is nothing to be found but 
the illusions of the flesh, and the fleeting moments of pleasure 
with the resultant hours of pain. 
Browning sang: 
"Truth is within us all; it takes no rise 
From outward things, whate'er we may believe, 
There is an inmost center in us all 
Where truth abides in fulness; but around, 
Wall upon wall, the gross flesh hems it in." 
In the Center of Being, which is the Soul, is all truth to 
be found because it is a part of God, and therefore In direct 
commumpti wift ftg fcunj, oi &11 teojdedge, EtaXfiri t#£ffl§ 



The Mystical Teachings of the Masters 57 

we can go to this fount of knowledge, which is like a spring of 
water in the ground, we must break the gross flesh away, just 
as we would need to make a way to the spring in the ground. 

This means that the flesh, which is the Son of man, must 
be lifted up. It means a process of change, a transmutation of 
the gross into the fine. This we can accomplish if we listen to 
the truth and obey the Divine Law. No man can find the fount 
unless he listens to this Law and obeys it; for, just as long as 
the unhallowed desires of the carnal man are gratified, just that 
long will the gross flesh continue to hem in the fount of truth. 

In the Epilogue to "Honest Man," by Beaumont and 
Fletcher, we find: 

"Man is his own star; and the soul that can 
Render an honest and a perfect man 
Commands all light, all influence, all fate; 
Nothing to him falls early or too late." 

In this, is the conviction that we are the masters of our 
fate; that the Soul, when once builded, is the star that leads us 
to all things; the Soul that has become illuminated, through the 
instrumentality of the body, will be able to master all things. 

The body is the ship, of which the soul is the captain; and 
there is not a sea over which this ship, with this captain, is not 
able to sail. 

We are then truly masters of cur fate. It rests with us 
what we will to be. It rests with us what we will, or will not, 
do. With us is the responsibility; for, if we will, we can accom- 
plish all things. 

All those who have reached Soul Consciousness have taught 
the same great truths. They have been in different walks of life : 
one a lonely carpenter; another a cobbler; another a laborer on 
the farm; and still another a poet. But each and every one of 
these has taught the one sublime truth, that within man is to be 
found all power if he will only overcome himself. 
f The apostles were always whispering to one another, "It 



58 The Son of God 



is he!" and repeating the same to others. But Jesus, with 
gentle dignity, simply called himself "the Son of man." This 
title indicates that he was, as are all, the Son of man, but that 
he had found within himself the Christos, which is the Illum- 
inated Soul, and that he was conscious of being the temple of the 
living God. He was conscious therefore of being a messenger 
to suffering humanity and of having a message, which, if obeyed, 
would lead them also to the Father and enable them to find the 
Christos within. 

To the claim that lie was the Son of man, he added: "The 
foxes have holes and the birds of the air have nests ; but the Son 
of man hath not where to lay his head." Influenced by the 
popular Jewish tradition concerning the Messiah, the simple 
hopes of the disciples conceived of the kingdom of heaven as 
being a political government, of which Jesus would be the 
crowned king and they the ministers. To combat this idea and 
radically to transform it, revealing to the apostles the true 
Messiah, the spiritual royalty; to communicate to them the sub- 
lime truth he called the Father, the supreme force he called the 
Spirit, mysteriously uniting all souls with the invisible; to show 
them and all mankind, by his work, life, and death, that he was 
a true Son of God ; to leave them and all mankind the conviction 
that they were all his brothers and could join him if they wished; 
and, finally, to interpret to them, only after opening to their 
longing eyes the whole mystery of the Divine Illumination, an 
Illumination in which all men might share — this was the work 
that Jesus desired to do. 

The Son of man and the Son of God are one. According 
to the doctrine. of Jesus, the highest manifestation of God is he 
who, in constitution, form, intelligence, and work, is become the 
image of the universal Creator; he whose faculties, through 
obedience to the Divine Lav/, have become like those of the 
Father. 

Why is it that we, though J5ons of God, know not our 



The Mystical Teachings of the Masters 59 

Father. Let the answer to this question be according to Isaiah 
59: 2-11: 

"Your iniquities have separated between you and your 
God, and your sins have hid his face from you, that he will not 
hear. For your hands are defiled with blood and your fingers 
with iniquity; your lips have spoken lies, your tongue hath 
muttered perverseness. None calleth for justice, nor any plead- 
eth for truth ; they trust in vanity, and speak lies ; they conceive 
mischief and bring forth iniquity. . . . Their works are works 
of iniquity, and the act of violence is in their hands. Their 
feet run to evil, and they make haste to shed innocent blood; 
their thoughts are thoughts of iniquity; desolation and destruc- 
tion are in their paths. The way of peace they know not; and 
there is no judgment in their goings; they have made themselves 
crooked paths; whosoever goeth therein shall not know peace. 
Therefore is judgment far from us, neither doth righteousness 
overtake us: we wait for light, but behold obscurity; for bright- 
ness, but we walk in darkness. We grope for the wall like the 
blind, yea, we grope as they that have no eyes; we stumble at 
noon day as in the twilight; among them that are lusty we are 
as dead men." 

Here we have the reason why man does not know his God; 
why he does not know that he is a Son of God; and, conse- 
quently, why he is a poor human weakling, the victim of fate, 
the slave of every passion that is capable of giving pleasure 
even for a moment. 

His hands are defiled with blood, not the blood of creatures 
which are in a less advanced stage of growth than he and which 
have not the divine spark within, but the blood of his fellow 
beings — beings who, very often, are farther advanced than he 
himself, and may even have attained Soul Consciousness. 

He has on his hands the blood of beings who are equal 
with himself and who, like him, are the Sons of man and who 
might become the Sons of God. lie has on his hands the blood 



gO The Son of God 



of the innocent; for he exploits the innocent in order to gain 
profit therefrom. 

His lips speak lies in the hope of receiving benefit there- 
by; for through lies and through the subtlety of his tongue does 
he rob the neighbor whom he is commanded to love. 

Through violent methods he obtains that which does not 
belong to him. Nothing is too brutal for him to attempt to do so 
long as it will bring him either pleasure or profit; and all this, 
not because he is striving for something eternal, but for that 
which gratifies for the passing moment only. 

The man of flesh cares not for peace. No attempt does he 
make to gain the peace that all men should seek. He glories 
in war, in contention, in brutality, in exploitation of the inno- 
cent. All to him are but as prey; and he preys upon them as 
does the wild beast upon the quivering flesh. 

And yet, he is the son of man, with the possibilities of be- 
coming the Son of God. However, he has not yet developed to 
that stage wherein he is truly man, and wherein he seeks for that 
which will give pleasure not only to himself but to others as well. 

Not yet has he learned to know that there is pleasure only 
in that which gives benefit not only to the one but to the many; 
that there is profit only in that which profiteth the many as well 
as the one. When he comes to know this, he will seek for true 
profit, which robs no one, but gives to the many; for true pleasure 
gives pain to no one, but gladness to all that share in it. For, 
when his mind awakens to the truth, he will learn the right use 
of all things. His eyes will open to the truth; he will seek the 
ways of truth, knowing that in the ways of truth he will not be 
groping in darkness, but will be walking in the path of light. 

The path of light leads to life. Only in the Illuminated 
Soul which is created by the Awakened Mind, is there true life 
for this life is not for a day, but for eternity. 

Two thousand years ago, John the Baptist said to men: 
"The time is fulfilled, and the kingdom of God is at hand, 



The Mystical Teachings oe the Masters 61 

bethink yourselves, and believe in the Gospels," Mark 1:15, and 
"And if ye do not bethink yourselves ye will perish," Luke 13:5. 

But men did not listen to these admonitions; and the 
destruction foretold has continued from that time on to this, 
and will continue until men learn to obey this command, which 
is a Divine Law. 

The time is now. Those that desire progress and regenera- 
tion must obey the Law. Not only is it necessary to have faith 
in the Law, but it is necessary to live in harmony with its 
requirements. 

The millions are perishing, going toward destruction. All 
about us there is war, truly the blood of the innocent is upon the 
hands of men. For the sake of personal ambition, nation is 
warring against nation, and thousands are going down in the 
path of deterioration, having the blood of their fellow men on 
their hands. 

Others are taking advantage of those who are still the 
slaves of circumstances. Some of these are caged up under 
ground; others, in the wilderness of woods; others, little chil- 
dren, in factories unfit for the lowest beast of the field. All 
those who exploit these helpless ones have the blood of the inno- 
cent upon their hands and therefore cannot know their God. 

Unless man bethinks himself he shall perish. To bethink 
himself is to become awakened to the truth; for man does not 
bethink himself unless he first sees that the life he is living is 
irrational, unless he sees that the life of the senses is but a 
temporal life. 

When he awakens to the truth, when he bethinks himself, 
then will he consider the Divine Law as taught by Jesus. Then 
will he ask himself whether it is right, under any plea, to con- 
template the murder of man ; and as he bethinks himself he will 
remember the Law: "Thou shalt not kill." And as he con- 
tinues to reflect he will know that whatever brings profit to one 
and works harm to another is under condemnation of the Law 



62 



The Son of God 



that says: "Thou shalt not steal." And he will be forced 
therefore to desist. As he awakens more and more, so will he 
bethink himself more and more; thus will he gradually come to 
understand the Divine Law and to work in harmony with it. 

As he does this, so will his inner faculties awaken. He 
will begin to use them as the child begins to walk; and, grad- 
ually, as he continues to obey the Divine Law and gains strength 
and grows into Sonship, so will he find that there is a pleasure 
without pain, a profit without robbery, and a life without murder. 

Each man is responsible to God for his acts. No man can 
plead that he has been forced to do wrong by some one else. To 
make this pica is but to admit that he is the slave of circum- 
stances. And no man can be the slave of circumstances or of 
some one else, unless he is first of all a slave to himself, to the 
carnal self, to the man of flesh. 

He who pleads guilty to slavery to the self, the carnal 
desires, pleads guilty to all else; for that man still lives the life 
of the flesh. And in the flesh there is not life, but death. 

The first step to freedom is to become master of the self; 
to free the real man from the carnal desires. For it is these 
desires that lead a man to rob, to kill, to lie, to exploit the inno- 
cent, and to commit other wrongs, which, in the nation, leads to 
war, rapine, murder, and other crimes. 

It is therefore necessary that salvation, or the new life, or 
regeneration, shall come to the world through the individual. It 
is only as the individual learns the truth and obeys the Divine 
Law that the nation can be saved; for, when the individual 
learns the Law, and obeys it, he refuses to live as he lived before. 
And through the example of the one will others come to do as 
he docs. 

No man can plead that he has been forced to war against 
his fellow man. The Divine Law recognizes no such thing as 



The Mystical Teachings of the Masters $3 

compulsion; and man is held responsible for what he does 
because he has been given free-will to do or not to do. 

He cannot plead force, for he is given a mind with the 
faculty of reason. He must ask himself the question, Is it right 
to do this, is it right to do that; and, if the answer indicates 
that it is not right, then he must refuse to do it. He must refuse 
to do it even though he may lose the life of the body; for "he 
who loses his life shall gain it." 

He who has awakened to the truth, whose mind has become 
imbued with the Divine Law, will recognize nothing but his 
duty to man. He will obey the Laws of the Father, as does the 
workingman obey the directions of the one who is above him and 
gives the orders. lie knows that the Father understands; and 
the voice within tells him that it is well, and he obeys. His is 
net a blind faith; iGr he walks not in darkness, but walks in the 
light. And the light teaches him all things; for the light comes 
from God, because it is the light of the Father. 

For this reason, no man who knows the Father can uphold 
destruction of life, whether guilty or not. He knows that all 
life is sacred and that no life can be taken without incurring 
penalty upon the guilty one. For this reason, the man who has 

ened, who has found the Path that leads to Divine Illum- 
ination, cannot uphold war. War is not made right simply by 
being sanctioned by organized society, which is called a govern- 
ment, but which in itself is composed of individuals who are 
themselves personally responsible to God, and who, though com- 

1, have no more right to sanction murder than has the 
individual man who stands alone. 

Might, under the Divine Law, does not make right. And it 
is just as evil, just as destructive to the soul, for many men in 
combination to commit wrong as it is for one man alone. 

"Thou shalt not kill," has come down to us from the ages; 
for the Law holds that he who takes life shall lose his own life. 
No one can go contrary to the Divine Law without suffering its 



g4 The Son op God 



extreme penalty. 

"Ye have heard that it was said by them of old time, Thou 
shalt not kill; and whosoever shall kill shall be in danger of 
judgment; but I say unto you, that whosoever is angry with his 
brother without a cause shall be in danger of the judgment; and 
whosoever shall say to his brother, Raca, shall be in danger of 
the council; but whosoever shall say, Thou fool, shall be in 
danger of hell fire. Therefore, if thou bring thy gift to the altar, 
and there rememberest that thy brother hath aught against thee, 
leave there thy gift before the altar, and go thy way; first be 
reconciled to thy brother and then come and offer thy gift. Agree 
with thine adversary quickly, whilst thou art in the way with 
him; lest the judge deliver thee to the officer, and thou be cast 
into prison. Verily, I say unto thee, Thou shalt by no means 
come out thence, till thou hast paid the uttermost farthing." 
Matt. 5: 21-26. 

Not only shall we not kill, but we shall not have anger 
against any one. To be angry is not only to hurt those against 
whom we hold anger, but is is a passion that creates a poison 
within our own organism. This poison becomes diffused through 
the whole being, creating inharmony, sickness, failure, and often 
the beginning of conditions that tend toward disintegration. 

Anger is of the negative side of life, it is an evil. There- 
fore it is said to be "of the devil," because the devil personifies 
all that is destructive, all that leads not to life but to death. 
Holding anger against any one in itself results in "the judg- 
ment," because it brings harm to ourselves. And it must be 
remembered that injury and harm to oneself is evil as truly as 
injury and harm to another. 

This also has direct reference to these who, under the 
guise of religious authority, bless men that go to war, as truly 
as to those who themselves go into the field to take the life of 
their fellowmen. Those who actually enter war are often under 
some mistaken idea of right and justice, even led so to believe 



The Mystical Teachings of the Masters 65 

by men who would profit directly by such authorized murder. 

If a man has aught against his brother, not only the brother 
of the flesh, but any one of the human family, his gift, which 
may be a prayer to the Father, cannot be accepted by Him until 
he has first made peace with the brother. 

No man can hold two contrary emotions in his heart at the 
same time. It is impossible to hold the love of God in the heart 
and at the same time to entertain hatred or the desire to do evil 
to any man. So long as there is an inclination to bring harm to 
any of the human family, just that long will one's gift not be 
acceptable to God. Before prayer can be acceptable to Him who 
is All Love and who will not even punish those that hate Him, 
it must be freed from all desire to bring pain or suffering or 
misery to one of His creation. 

But, says the seeker, what shall take the place of war in 
righting the wrongs committed by one nation against another? 
The answer to this is really easier than it might seem; for war, 
which is in itself one of the greatest evils, will never right 
another evil. Corrective methods should be made use of in right- 
ing all wrongs. 

A corrective method can be found in the absolute shunning 
of the nation that is in the wrong until such time as she will 
make right the wrong. Practically all nations claim to be Chris- 
tian — that is, to uphold the teachings of Jesus; but if they were 
truly Christian they could not for a moment uphold wars. The 
only thing for Christian nations to do, when one of them docs 
that which ordinarily would cause war, is completely and abso- 
lutely to cut all relations, business or otherwise, with that nation ; 
for no nation, no matter how great, could bear being an outcast, 
having the mark of Cain upon itself, for any length of time. 

You say this could not be done because it would interfere 
with business, work hardships, and lead to other difficulties. 
But really is this not done when there is war between nations? 
Besides this, is there not the vast expense of maintaining the 



Th e Son of God 

war, and a vast amount of loss of useful lives? These two 
items— the shedding of blood and the robbing of people in order 
to maintain war— could be avoided, and the correction would be 
accomplished much sooner. 

Take the murderer, for instance, set a mark upon him 
and free him so that mankind may know him to be a murderer. 
That man could not live among mankind for one month even 
though no man laid hands upon him. At first he might seem 
haughty; but every glance directed at him would have its effect. 
Though it might not really be true, he would think the glance 
was because of the mark upon him. Within a few days, his 
mind would be in such a state that it would be utterly impossible 
for him to look any other human being in the face; and this 
punishment of living among humanity while still being an out- 
cast from humanity would become unbearable within a month. 

So with the nation that is in the wrong. At first it might 
attempt to face ostracism; but within a short time its condition 
would become unendurable and it would be very glad to make 
peace with the nation with which it is at odds and to repair the 
wrong of which it is guilty. 

Corrective methods should be employed in dealing with 
nations as with the individual man. The men who bring about 
war are never the men who do the fighting, though this point 
seems to have been wholly overlooked throughout the past ages. 

Lamennais wrote thus: "Towards the close of his mission 
Jesus proclaims a new society and fixes its foundations. Be- 
fore him, nations were the possession of one or several masters, 
and belonged to these like so many herds. Everywhere the 
tyrannical domination of a few, and the servitude of the rest 
oppressed in the name of force or under the insolent pretext of 
superiority of nature. Princes and grandes crused the world 
with all the weight of their pride and their rapacity. Then 
Jesus comes to put an end to this extreme disorder. He comes 
to lift the bowed-down heads; to emancipate these multitudes 



The Mystical Teachings of the Masters 67 

of slaves. He teaches them that, equal before God, men are free 
in regard to each other, that no one has any intrinsic power over 
his brother; that equality and liberty, these divine laws of the 
human race, are inviolable ; that power henceforth can no longer 
be regarded as right; that it must depend on the association 
which delegates to it a function, a service, a devotion, a kind of 
slavery accepted by love in view of the welfare of all. Such is 
the society which Jesus commands his disciples to establish 
amongst themselves." 

Is this the society that exists today? Is this doctrine which 
Jesus taught the one that rules the actions of men? Has this 
doctrine been made the law of life, of thoughts, of desires, of 
actions? Or has it been accepted purely as a matter of belief, 
a faith, one without works? To have these questions answered 
we need but look round about us. Everywhere there is strife. 
Everywhere wars and rumors of wars, everywhere the hand of 
one man against the other. And that which is worse, everywhere 
the hand of the strong against the weak, those not able to protect 
themselves, even against women and children, who should not be 
warred against but should be protected by the strong. 

After eighteen hundred years, society is still in the same 
state as when Jesus taught the Divine Law to men. In many 
ways, it is even worse ; for now has man advanced to a high state 
of development in so far as inventions are concerned. He is far 
better able to cope with the problems of life than in the foretime. 
But with all this, he- is even more the brute than he was before, 
for now he knows the truth, but refuses to accept it. Now he 
knows that the innocent should be protected; but he exploits 
innocence and even makes tariff of it. 

He knows that womanhood is sacred; but, instead of pay- 
ing homage to it, he curses it, debauches it, destroys it. In the 
foretime, men were taught that woman has no soul. But now 
man knows better, now he knows that she is equal with him, 
even greater than he; for she is not the coarse, brutal instrument 



gg The Son of God 



of fate that he is. Yet, with all his knowledge, man has not 
become more humane, the self is not less ferocious, but is worse 
in many respects than it was before. 

But the time is fast coming, in which great changes will be 
made. The masses will no longer be ruled by the few unless 
they are ruled wisely. The masses, the people, are beginning to 
learn of the Divine Law; they are beginning to recognize the fact 
that to do that which is not in harmony with the Divine Law is 
to bring about its own punishment. Once they have fully 
learned this, they will no longer obey external masters in any- 
thing if they know that it is not for the good of all humankind. 

The multitudes are beginning to seek for themselves. Up 
to this time, they have been willing to accept that which was 
given to them by those in authority, whether in matters of state, 
of law, of religion, or of economics. They are now beginning 
to awaken to the fact that there must be something wrong when 
the worthy are ground in the dust; when their sons are sent into 
the fields of war for that which does not in the least concern 
them; when their daughters are being sold by the thousands to 
the lowest forms of human life to be debauched, cursed, and 
cruelly destroyed; and when even their own wives are no longer 
protected. 

They are awakening to all these things; and, with the 
awakening, is coming a search for the knowledge that leads to 
freedom. Let a man learn that there is something radically 
wrong in a condition, and that it should not be so, and he is 
ready to begin the search to find out what it is that is wrong, and 
wherein is the fault. This search may extend over a longer or a 

ter period; but, eventually, the search will end, and when he 
has found the remedy, you can trust him to use it. 

There is one thing to be deplored: when men universally 
find the remedy, the tendency will be for all authority to be 
thrown aside and for anarchy to reign supreme until he finds 
that unrestricted action results in as great an evil as wrongly 



The Mystical Teachings of the Masters g9 

restricted action; but out of the turmoil will come obedience to 
Divine Authority and respect for wise leadership. 

The work of the true teacher is to lead man to understand 
his weakness and his strength; to show him the action of the 
Divine Law; to point out to him wherein he must be under 
guidance and wherein he must be free. Once man is taught this, 
then will he have become truly man and not the plaything of 
circumstances. 

A wonderful and horrible thing is come to pass in the 
land; the prophets prophesy falsely, and the priests bear rule 
by their means; and my people love to have it so; and what will 
ye do in the end thereof?" Jeremiah 5 : 30, 31. 

And this is true. Those who should teach the truth, the 
Divine Law, to the people are unwilling to do so because they 
fear that the people will forsake them. And why? Because if 
the Divine Law is taught to the people, they will thereby learn 
that to obey the Law makes men free; but they will also learn 
that individual responsibility is incurred by freedom. They 
must be taught that it is action which brings about results; that 
without a wrong action there can be no wrong result. No longer 
can they be taught that life is a matter of mere formal faith, 
that Immortality and eternal life can be had through mere 
verbal faith; but they must learn that the only price for which 
Immortality of Soul can be bought is right thought, right desire, 
and right action. 

Not an easy path is this to follow in the beginning, because 
it demands work in addition to faith. But once the work is 
begun, once man, through his acts, has begun to bring about right 
conditions, then will it be just as easy to follow righteous works 
as it was formerly to follow unrighteous works. 

The priests of the people fear to teach the truth because 
there is danger that, if the people learn that faith in a creed can 
not save, they will forsake them (the priests). The priests 
suppose that only through hypocrisy can they hold the people 



7Q The Son of God 



to the church. This seems plausible, but is not true; for works 
begin in faith. He that teaches man a true faith first, and then 
shows him how to put his faith into practice, will be the one by 
whom an enlightened people will stand. 

"Faith without works is dead." It is therefore necessary 
to have a faith that is founded on absolute truth, a faith founded 
on the Divine Law. To have a faith like this, results in work 
according thereto; and works in accord with a true, living faith 
will bring freedom from all bondage. 

"He hath blinded their eyes, and hardened their hearts; 
lest they should see with their eyes, and perceive with their 
hearts, and should turn, and I should heal them." John 12 : 40. 

It is the flesh with its carnal desires which blinds the eyes, 
the reason, of humankind. It is the flesh that desires this and 
that; and, as the unhallowed desires of the flesh are obeyed, the 
voice of the soul is hushed. The man in authority takes great 
care to keep humanity living in the desires of the flesh only; for 
well does he know that, when man is freed from the unworthy 
desires of the flesh, he is also freed from slavery to others who 
profit by that slavery. 

The first step in freedom is therefore for man to free him- 
self from his own carnal, or fleshly, desires. When he has 
accomplished this, he will become free from all other undesirable 
conditions, from all bondage, no matter what may be its nature. 
It is Satan, that which is of the flesh, which blinds the eyes of 
the people; and it is the fear of taking an unfamiliar step that 
holds humanity back from advancing in the light. 

"Be not afraid of them which kill the body, but are not 
able to kill the soul; but rather fear him which is able to destroy 
both body and soul." Matt. 20: 28. 

And who is it that can kill the soul? None can kill the 
soul within us except ourselves. Other men can take the life 
of the body from us; but, if we allow them to take that life from 
us because we are enlisted in a righteous cause, we only gain 



The Mystical Teachi ngs of the Masters 71 

thereby a greater life. Them we should not fear, no matter 
what they may attempt to do; but our own wrong thoughts, 
wrong desires, and wrong acts — these we should fear; for these 
end in destroying not only the body, but the soul as well. 

Even though men may command us to do things which we 
know to be evil, we are not forced to obey. The extreme penalty 
cf man-made laws may be loss of the life of the body ; but much 
is gained through this. But if we do the things that evil- 
minded and self-interested men command us to do, we not only 
lose the life of the body, but we destroy the soul as well. Well 
does Matthew teach us not to fear him who might destroy the 
body, but to fear those things which are able to destroy both 
body and soul. 

And among the greatest of these evils is that which men 
call war; for it is here where we commit all those crimes which 
are strictly forbidden by the Divine Law. It is through obe- 
dience to carnal-minded men, often men without souls, whereby 
we do those things which destroy both body and soul; for the 
Divine Law dees not allow us to plead compulsion. There is 
no compulsion recognized by the Divine Law since all men are 
individually responsible and have the privilege of either obeying 
or disobeying the commands of men. 

Only God and the Divine Law are to be obeyed; and man 
is to be obeyed only when he is working in harmony with the 
Divine Law and for the good of mankind generally. The 
refusal of man to obey an unjust order even though he might 
thereby lose his life, was borne in mind by Jesus when he said : 
"He that loseth his life shall find it." Matt. 10:31. 

If all men, especially those who are called Christian and 
who claim to be followers of the lowly Nazarene, would refuse 
to bear arms against their fellowmen, war and blood-shed would 
soon be a thing of the past. 

The truth is, men never have been taught to obey the teach- 
ings given by Jesus, which we call the Divine Lav/; but, instead, 



72 The Son of God 



they have been taught to have faith in Jesus, as a personality, 
and thereby to expect to be saved. This has given man full 
liberty to do all manner of evil, and all this with the sanction 
of the priests who are supposed to be the leaders of the people 
in the place of Jesus. For this reason, evil has been the minister- 
ing angel these thousands of years, and will continue to be until 
man awakens to the fact that, not through belief in a personality, 
no matter how sublime, is life given to him, but through living 
a life identical with the life of the great Master Jesus. 

Not through faith alone do we reach Immortality, but 
through obedience to the Divine Law and through consequent 
Illumination, which obedience to the Divine Law gives to man. 

"Greater iGve hath no man than this, that a man lay down 
his life for his friends." John 15 : 13. And who is our friend? 
All men are to be classed as our friends. Each being belongs to 
the human family, and consequently each one should be a friend 
to the other. Hate cannot destroy relationship. Relationship 
is a thing that is, and always will be. And when we refuse to 
comply with man-made dictates to go to war, then are we truly 
obeying the Divine Law; and if, through that act of refusal, our 
life is taken, then we have done the greatest thing that man can 
do — we have laid down our life that another may live. 

But, says the seeker, if you do lay down your life in that 
way, another will simply take your place. Granted. But we 
have nothing whatever to do with the actions of another. Each 
man is an individual. Each man is individually responsible 
for that which he does. There can be no plea that he was forced 
to do thus and so. Nor can he set up the plea that others did so 
and so. He deals only with himself and his God, and is respon- 
sible only for himself and his acts. That which others do is not 
an example by which we can be saved. Our only guide is: 
"What says the Divine Law of my own Being?" Only in obe- 
dience to the Divine Law is there safety, only there will we find 
a guide to life, a guide to death, a guide to Immortality. 



The Mystical Teachings of the Masters 73 

"Thou shalt not kill" is a law that stands out in letters of 
fire; and no nation can be truly Christian so long as it upholds 
war. Nor is it possible for any man to be Christian while 
believing that wars are desirable ; for to be Christian is not only 
to be a believer in the doctrine as taught by Jesus, but to be one 
who does as Jesus did. 

"For all they that take up the sword shall perish with the 
sword." Matt. 26: 52. 

Here again we have the Divine Law, which is absolute and 
which clearly states that as we do to others we shall be done by. 
There is no qualification in this statement whereby one is re- 
leased from the penalty. Considering the fact that for thousands 
of years nation has been against nation and man against man, 
can there be any wonder that the earth is one great field of groan- 
ing souls — souls which are wringing in misery, in sorrow, in 
trouble, in disease, and in failure? 

And what is the base and the cause of all this misery? 
Simply the unholy desires of the self; for each one that suffers 
has brought the suffering upon himself through disobedience to 
the Divine Law. 

Not only has this great principle reference to the one evil 
of taking the life of another, but it has equal reference to all 
actions of life. Just as he who takes life stands in danger of 
losing his life in the same manner, so he who cheats stands in 
danger of being cheated by one on the same plane of being as 
himself. Lie who steals stands in danger of being stolen from, 
by some one of no greater development than he; and he who 
takes advantage of the weak stands in danger of receiving a 
similar injustice or of seeing one of his own loved ones suffer 
injustice at the hands of another. 

The Law is absolute, and no one can escape it, and no one 
can be free from these evils until he first frees himself from 
them. All of them are due to one's own personal bondage to the 
unsanctified desires of the carnal self. 



74 



The Son of God 



It is not wrong to gratify desires for those things which 
bring no harm or sorrow either to the self or to others. Man 
is not forbidden pleasure that brings harm to none; for he is 
not supposed to live in self-denial except in respect to things 
which can harm either the self or some one else. 

And in this do we find the standard for life. The stand- 
ard to place before oneself should be : I desire this thing, it will 
give me satisfaction, it will give me joy; but in the gratification 
will it hurt myself or will it hurt another or bring sorrow to 
another ? If the answer is that no harm is liable to result from 
it, then we are free to enjoy it. 

"Therefore all things whatsoever ye would that men should 
do to you, do ye even so to them." Matt. 7:12. 

In this, we have the law and the prophets, for it is a com- 
plete cede for action. Were men to obey this standard, there 
would be no hate, for no man desires to be hated. There would 
be no robbery, for no man desires to be robbed. There would 
be no murder, for no man desires to be murdered. There would 
be no exploitation, for no man desires to be exploited. There 
would be no profit made out of the innocent, for no man desires 
that those who are innocent and who are near to him shall be 
bertayed. Battlefields would be sown with the grains that give 
food to the millions. Swords would be turned into plowshares. 
Jails would be turned into schools where the laws of life would 
be taught. Navy yards would become manufacturing places, 
while those who are at the head of the navy would be super- 
intendents over men who perform useful labor, labor which 
would be to the profit of mankind universally. 

Were this law obeyed, then men would seek to do the right; 
and, seeking the right, they would be seeking the Christ, and 
soon would all men in truth be the Sons of God. As all men 
are equal before the Creator, all men should truly seek for the 
good of each other. In doing this, they would establish the 
universal brotherhood, and Christ would be ever among them. 



The Mystical Teachings of the Masters 75 

Religion, as now understood, would not be; for all men would 
live as ordained by God, and consequently religion would be 
their habitual manner of life and their habitual type of thought. 

But the law that man has not yet been able to understand, 
is the fact that he must be subject to the principle of love and 
good- will to others. 

For this very reason, if man hates another even secretly, 
through the action of the Divine Law, or through the law that 
we call attraction, he will receive hatred from another. Under 
the same law, if a man cheats another, he will be cheated or 
suffer some loss in return for that which he did. Again, he that 
causes suffering to another will be made to suffer in some way. 
Indeed, his suffering will be greater; for he not only pays the 
debt he owes, but he also pays interest on the debt. 

This Law is absolute and covers every action of man. 
Whether he does good or ill, he will be sure to receive good or 
ill as the case may be. This is covered by the law that says: 
"He that taketh life by the sword shall perish with the sword." 

This being true, would it not be better for man to obey 
the Law in the first instance, and thus avoid the penalty? His 
advancement would be faster, his achievements and his pleasures 
greater, and there would be no old debts to pay. 

But men have been led to believe that the chief aim of life 
is to gain honor, fame, money, or the many other things usually 
thought of as bringing happiness. It is a mistake to consider 
this the chief aim of life. Man's highest duty is service to those 
less advanced than he; and, through service, will be achieve 
greater enlightenment, have greater pleasures, and obtain more 
power, although it may require a longer time, than if he labors 
only for the self. 

This one principle, "Do unto others as ye would that they 
should do unto you,'" is the greatest of all. It includes all the 
commandments, and is the basis of true, undefiled religion. 
[There is nothing greater than this. 



nQ The Son of God 



Sixteen hundred years before the birth of Jesus, there was 
an Egyptian saying: "He sought for others the good he desired 
for himself. Let him pass on. 

This is a wise saying, and all men should heed it. If man 
would try to help ethers to obtain the things that he desires for 
himself, he would himself obtain them; for we can do nothing 
for others, no matter what it may be, without sharing its benefits. 
Whether our deeds be good or ill, the principle is absolute, that 
whatever we give to another we will receive for ourselves. 

Thirty-four hundrd years prior to the present time, when 
the Hindu kingdom was being established on the Ganges, it was 
written: "The true rule of business for men is to guard, and to 
do by, the things of other as they do by their own." 

What a contrast between such a system of business and the 
present one. Then the interests of others were watched. Now, 
each man cares only for his own interests, and his affairs will he 
push forward, no matter how many millions are the victims in 
his path. Man cares not if he crushes out the life of unborn 
babes, if he sacrifices the virtue of the innocent, if he crushes 
the men who have the interest of their families at heart. His 
business, his profits, must be watched and carefully nurtured at 
the expense of all else. And what is there at the end of life for 
such? Darkness and death. Nothing can go with them, the 
profits remain for those to enjoy who had nothing to do with 
the accumulation. The body returns to mother earth; and the 
soul, less an individual than when it left the Father, returns to 
Him. 

Twenty-five hundred years ago, Lao Tzu wrote: "Requite 
injury with kindness." "To the not good I would be good in 
order to make them good." 

Our penal code has forgotten all the divine laws, if indeed 
it ever knew them. The Law of Llermes was 'As it is above, so 
is it below." According to this principle, the laws of the country 
and the state should be in harmony with the Divine Law, and 



The Mystical Teachings of the Masters 77 

therefore all methods of punishment should be corrective. But 
such today is not the case, the laws of the state and of the coun- 
try are directly opposed to the Divine Law; and the methods 
are not corrective, but destructive. 

This does not mean that those who manifest criminal ten- 
dencies should be turned loose on society at large. It means 
that jails and penitentiaries should be institutions of learning 
■ — places where men are taught the principles of right and justice, 
where they are taught some useful labor, and where they are 
shown that the wages of sin is death. 

No criminal has ever been reformed through the brutality 
of modern methods of correction or punishment. The criminal 
is already bitter against organized society; and well he may be, 
for it is generally admitted that the methods of organized society 
are defective. To punish is not to arouse the better nature of him 
who is punished, and to make it sweeter. 

Man is an animal only so long as he is ruled by the animal 
senses; but, when man once understands that it is for his own 
best interests to change these animal tendencies, then is there 
hope of his reformation. This never comes about through the 
medium of fear ; for fear holds men in check only so long as they 
think there is something to fear. It must come through a system 
of training, the basis of which is love. Men can be appealed to 
through the better side of their nature, and taught that it pays 
them, individually and collectively, to hold the better side upper- 
most. 

You cannot make men good by being cruel to them, by 
showing hate in every glance, by giving them less to eat and to 
wear than they need, and by caging them like some wild beast. 
You can make them good by being good to them, by showing 
them that there is that within them which is God-like, but which 
they are now degrading. The professional reformer cannot do 
this; for he attempts to do one thing while leading a life that is 
contrary to his actions. Such men manifest through the person- 



73 



The Son of God 



ality just what they are, and no one feels this quicker than the 
criminal. 

The Greeks in 1070 B. C. came yet nearer to the wording 
of Jesus: "Do not that to thy neighbor which thou would 
take ill from him." 

The law under which men live at the present time has noth- 
ing whatever to do with consideration for the other man, but 
only with consideration for the self. The question is not: 
What can I do for you? but What can I get out of you? The 
Divine Law, and the Law under which all men must come 
sooner or later, is simple as to what is best for all. Understand- 
ing of the Law simply means knowing that exactly as we do to 
another, so will we be done by. This is true, not because God 
rewards or punishes," but because with every act we set into 
motion a law that affects us as directly as it does the one with 
whom we deal. 

This does not advocate that the laws under which men now 
live should be set at naught at once and without notice. That 
would mean anarchy and chaos. But men should be taught 
the Divine Law; and gradually they should replace the present 
laws which are contrary to the divine laws with requirements 
and standards that are in harmony with the Divine Law. Only 
in this is there protection, and all things must proceed in an 
orderly manner. 

The Hebraic law taught this same truth. In a parchment, 
believed to have been the first inscribed some twenty-five hun- 
dred years ago, is to be found: "Whatsoever you do not wish 
your neighbor to do to you, do not that to him." Appended to 
it was this statement: "This is the whole law. The rest is 
mere exposition of it." 

If this is a reliable index to their standards, it seems that 
the Hebrews of that far-off time were far wiser than are we of the 
present civilization; for they then recognized and taught that 
which mankind generally has ignored, namely: all reform, no 



The Mystical Teachings of the Masters 79 

matter what its nature, begins with the individual. As the 
individuals, so is the village; as the villages, so the county; as 
the county, so the state; and as the states, so the nation. 

If men would uphold this one rule, not merely according 
to the letter, but in actual practice, then they could do no wrong, 
either to themselves or to another; and, being, right themselves, 
they would not allow any law to be made that is out of harmony 
with the Divine Law. 

Confucius advised: "What you would not wish done to 
yourself, do not unto others." And this is but a re-statement of 
that taught by all the others. It is therefore true, that those 
who had received Illumination of Soul through obedience to the 
Law in thoughts, desires, and acts, state the same principle, no 
matter how distant in space or in time they lived one from the 
other. 

In the earliest known written manuscript of Ptah Hotep in 
Egypt five thousand five hundred years ago, thirty-five hundred 
and fifty years before the time of Jesus, is found this inscription : 
"If thou be among people, make for thyself love the beginning 
and end of the heart." 

Just as he who lives by the sword shall die by the sword, 
so he who lives in love will die in love. The house that is 
erected upon a firm foundation shall stand firm against all 
storms, and that which is built upon the sand shall pass away 
with the first tempest. So the life in harmony with the Divine 
Law is sure to exist unto all eternity; for love is at once the 
beginning and the aim of life. In love, or through love, are all 
things possible. It is the path that leads from the beginning of 
the earth-life, or the experience-life, to Immortal Illumination, 
which is the eternal life. 

The Christian standard reads thus: "Thou shalt love thy 
neighbor as thyself." It may seem that the word, neighbor, 
limits one's duty. But, in its broader sense, it means the same 
thing as that which Ptah Hotep taught; for, if one can hold 



gO The Son of God 



love in the heart for the neighbor, he is able to have love for all 
mankind. Love is not limited as to person, nor as to locality, 
nor as to race or creed. It is that which is in the heart, and it 
is universal. 

That love which is only for the neighbor at one's side is a 
selfish love; for, as a rule, we love him only because he has been 
of some help, of some benefit, or profit to us. Such is not love 
of the neighbor, but love of the self — it is self-interest. 

At the first Buddhistic Council held at Rajagriha in 466 
B. C, the scribes almost duplicated the advice of Egypt's priest 
in the writing: "One should seek for others the happiness one 
desires for oneself." 

This is sound advice for this reason: Under the Divine 
Law we receive according to what we give another or help 
another to get; only that, through the reactionary priciple, we 
receive twofold. Consequently, when we seek to bring happiness 
to others, we set vibrations into motion which bring to us the very 
thing that we seek for others. The mere fact that others will 
not accept that which we desire to give them does not make void 
the Law. It is what we ourselves do that counts, and not what 
others do or what they accept. 

A century and a half before the time of Jesus, the law of 
Rome once more repeats the theme: "The law imprinted on the 
hearts of all men is to love the members of society as them- 
selves." 

Now, one may smile at Roman law, knowing how those at 
the head of society then used the people; but the action of men 
in no wise offsets the truth stated. Because men do not obey a 
law does not nullify the lav/. The Law is, whether men obey 
it or not; and it works just as surely when men do not obey as 
when they obey. If they obey, theirs is the reward of the Law; if 
they disobey, theirs is the punishment of the Lav/. The Law 
simply is. 

Jesus himself declared the Golden Rule, so called because it 



The Mystical Teachings of the Masters 81 

is at once the head and the foundation of all Laws. 

When Alexander of Macedcn marched into Persia, 334 
B. C, he found there: "Do as you would be done by," which 
had been taught by Zoroaster. 

Since all countries and all ages have had such sublime 
statements of the Divine Law, why do we find men who exist 
by robbing their fellowmen, by cheating, by sending others to 
war, by trading in the innocent? The answer is simplicity 
itself: men do these things because they believe it to be to their 
interest to do so. 

One thing, which, more than anything else, explains men's 
actions, is that they regard these standards as religious, as be- 
longing to the church and those that have to do with the church. 
No longer caring for religion, they think that these principles 
do not apply to them. They must understand that divine laws 
are not limited to religion; that religion is not their author; that 
they are practical conditions — conditions which are absolute in 
business and in all affairs of life because they are part of the 
Divine Order of the universe. They must be led to understand 
that to violate any law of order and well-being — whether on 
the business, social, or economic plane — is to violate the Divine 
Law in that particular respect. 

Man must learn that these laws are more than religious 
as usually understood, that they are not mere church laws; that 
they belong to no creed, no sect, no doctrine; but that they are 
universal principles, which should control all things in life, and 
which will bring true happiness, true success, and all other 
desirable things to those that obey them. The law of gravitation 
is not thought of as a religious law or code. The ethical law is 
as truly a law of the universe as is the law of gravitation. The 
principles of action are ethical or religious merely because they 
pertain to man in his relation to man. In their method and in 
their impartiality of operation, they function with as much pre- 
cision as do the laws of magnetism and gravitation or any other 
law on the physical plane. 



g2 The Son op God 



Religion should not be a creed, a dogma, something merely 
to believe in, it should be a mode of every-day life. Such a 
religion is, simply because it is life. People should understand 
that God is not afar off, a judge of our acts, one who either 
condemns or rewards us, but that He is the Good that is in man,, 
in each one. Jesus truly taught: "Ye are the temples of the 
living God." If people understood these things, conditions 
would be far different from what they are. 

And this good, this God in the temple of man, will become 
more and more known to man as he lives in harmony with the 
truth until finally he has become the Son of God, one with the 
Father; one with the power of God; one with Him as a sharer 
of all good things, including health, happiness, and success. 

Tolstoi, that master of the teachings of teachings, wrote: 

"The law of human life is of such a nature that the 
improvement of life, of the individual, as well as of society, is 
possible only by inward moral perfecting. Whereas, all the 
efforts of men to improve their life by external influence and 
coercion serve as the most effective propaganda and example of 
evil, and therefore not only fail to improve life but, on the con- 
trary, increase the evil, which, like a snowball, continually grows 
larger and larger, and more and more powerful, and removes 
people from the only possibility of truly improving their life. 

"All things, therefore, whatsoever ye would than man 
should do to you, do ye even so unto them; for this is the lav/ and 
the prophets. 

"When an evil occurs, as in the case when war is declared, 
all men are ready to take sides and when their loved ones are 
slain or worse, and the war is over, then they start to blame 
every one but the right one, namely themselves. Men do not see 
that as they, singly, and collectively, uphold any form of law, 

are each individually guilty of that very crime, provided 
it ends in crime, as war always does. Men are prone to act for 
the worse and then blame others for it, when, had thev followed 



The Mystical Teachings of the Masters 83 

the Golden Rule such a thing could not have occurred. It is 
thus with all people, even with the laborers. They are exhausted, 
crushed, enslaved, only because, for some miserable advantage, 
they themselves ruin their own lives and the lives of their 
brothers. Were each and every one to uphold the Golden Rule, 
the working man would scon be one of the most independent 
and favored of the gods, of all men. 

"Two thousand years ago a law of God became known to 
men, the lav/ of reciprocity, that one should act unto others as 
one wishes to act to oneself. 

"This lav/ is so simple, comprehensible to every one, and 
obviously gives the greatest welfare possible to man. And there- 
fore it would seem that as soon as men had learned this law they 
ought immediately, as far as possible, to fulfil it themselves, and 
to use all their powers to teach this law and its fulfilment to the 
rising generations. 

"Especially would it seem that the men of our Christian 
world ought to act thus, recognizing as they do, as the chief 
divine revelation, that gospel in which it is explicitly taught 
that in this law 4s all the law and the prophets;' that is, all the 
teachings that are necessary for man, or for the salvation of man. 
"And yet, almost two thousand years have elapsed and men 
not only refrain from fulfilling this law and from teaching it to 
their children, but in most cases they do not themselves even 
know it, or, if they do, they regard it either as unnecessary or as 
impractical; and yet, unless this one great law is fulfilled, a 
universal religion or universal peace cannot result. 

"The law of God is the law of God not because, as priests 
would affirm about their laws, it has been communicated in a 
miraculous way by God himself, but because it unmistakably 
and obviously directs men to that way of advancing along the 
lines which unquestionably are delivering them from their 
sufferings, and unquestionably obtain the greatest inner and 
external welfare — not some few particularly chosen men, but 



Si 



The Son of God 



all men without exception. 

"Such is the law of God about acting towards others as one 
wishes that others should act towards oneself. It shows that 
men fulfilling it unquestionably obtain inner spiritual welfare, 
in the consciousness of their harmony with the will of God, and 
of the increase of love in themselves and in others; and that at 
the same time they obtain in social life the greatest possible wel- 
fare accessible to them. Whereas, divergence from the law 
entails aggravation of their position. 

"The law of God is the law of God for this reason, that it 
defines the position of man in the world, showing him the 'best' 
that he can do for his spiritual as well as for his physical life 
in this position. 

" 'Be not anxious,' said Jesus, 'saying, What shall we eat 
or what shall we drink, or wherewithal shall we be clothed ? . . . 
Your heavenly Father knoweth that ye have need of all these 
things. But seek ye first his kingdom and his righteousness 
(inner consciousness as being one with God), and all these 
things shall be added unto you.' 

"If man fulfils what God requires of him, if he observes 
His law, then God also will do for him that which he requires. 
So that the law of doing to others as one would wish to be done 
to oneself relates to God also. For, once man gets into harmony 
with the Father within, there is a certain power given to him by 
which, or through which, he obtains the things that he needs. 

"The principle of true religion is clearly expressed in the 
Gospel by the words: 'Do unto others as thou wouldst wish 
that others would do unto thee.' This is the whole law and the 
prophets. If this principle were recognized as the chief religious 
principle by all men, then egotism, which is the readiness to 
sacrifice one's neighbor's welfare to attain one's own ends, would 
disappear of itself. So that I recognize as the cause of evil in 
general, and of wars in particular, solely the ignorance of true 
religion. 



The Mystical Teachings of the Masters 85 

"The only solution of the social problem for rational beings 
gifted with the capacity to love consists in the abolition of force, 
and in the organization of a society founded on mutual respect 
and rational principles voluntarily accepted by all. Such a con- 
dition can be obtained only by the development of true religion. 
By this term, I refer to the fundamental principles of all 
religions, which are : first, the consciousness of the divine essence 
of the human soul; and, secondly, regard for its manifestation." 
"Ye are the sens of God." 

That man is created in the image of the Supreme God, 
that he can be like God in all things, in goodness, in creative 
power, and all things else — this is the foundation of the Temple 
of Illumination and is the foundation upon which its whole 
Philosophy and all its principles are founded. 

In order to become the Son of God, one must do that which 
one's conscience, the inner self, indicates. One must say noth- 
ing except that which one knows to be the truth. If, for some 
reason, one is placed in a position in which one cannot speak 
the truth, it is best to say nothing, to remain silent. One must 
do what one sees as duty and not shrink from it, no matter how 
unpleasant it may seem. 

Man cannot make the plea that he is forced to do this or 
that, in face of the fact that he has been given free-will by his 
Maker. If he is not the master of his will, -of himself, of his 
personality, let him consider whether any one is to blame for 
it except himself. It is not possible for a man to come under 
the compelling power of others unless he has first of all become 
a slave to the carnal desires of his own fleshly nature. If he is 
such a slave, it is not a hard matter for other men to force him 
to do things which he does not want to do; for he is no longer 
master of himself, but is in bondage to the lower self. 

Nor must we think of the self in the work of self-mastery. 
We must think of that which is for the good of all; and, being 
for the good of all, consequently it will be for our own good. 



gg Tiie Son of God 



No man is sufficient unto himself. 

First of all, we must live and think so that we may gain 
control, or mastery, over the lower, or the carnal, self. And, in 
accomplishing this, we must carefully consider the reason for our 
efforts — whether it is for purely selfish motives or because we 
desire to be that which God has intended us to be and because we 
desire others to become what their Maker desires them to become. 
We must distinguish between the Self and selfishness. Sel- 
fishness applies to that which we do for ourselves alone, that 
which we work for, that which we wish to gain, not for the good 
of any one else, but only for our own good, and even at the 
expense of others. That which is of the Self has to do with the 
inner being, the true man. If it is truly for the Self, we will do 
nothing that might bring the least harm or sorrow or loss to 
another in any way; but, rather, we will bring help to all others 
to whom it is possible to give help. In this way, do we truly 
help the Self — by, or through, helping others. 

In this work of self-mastery, or seeking Soul Consciousness 
and Illumination of the being, it is possible that we are not as 
are the majority; but this does not matter. The one question is, 
whether we are in the right, whether we are working in harmony 
with the divine laws. If we are doing this, then we and God 
are a majority; for, if God is with us, none can be against us. 
Man must remember that God, the Father, the Creator of 
all things, does not desire the spoken praise of men. He does 
not desire lip service, the service that comes only from the mouth. 
God desires to be praised, not by words, but by acts. He desires 
men to do the things that He is doing; and thereby they offer 
the greates praise to Him that it is possible for man to offer. 

Spoken praise counts for naught. Nor is faith without 
works of any value. It is in the thoughts, the desires, and the 
acts that we truly praise God; and this is the only praise that 
God, or the Divine Law, either accepts or recognizes. 

We must first of all come to understand the Divine Lav/. 



The Mystical Teachings of the Masters 87 

When we understand this, then do we understand God, because 
the Law is God. In proportion as we understand the Law, it is 
our duty to obey the Law; and in obedience to the Law do we 
truly worship God, for then we do the works that the Father 
does also. 

In nature, all things obey the Divine Law. The tree is true 
to its nature and brings forth fruit only of its kind. The rose 
brings forth only a rose, emblem of all that is beautiful and 
true. The earth yields according to that which is sown; but 
man, having free-will, alone proves false to the trust placed in 
him. 

But there is still a worse feature: man is ignorant of the 
fact that when he violates the Divine Law he hurts none more 
than himself. He does not realize that obedience to the Law will 
bring all the good things that he requires without the pain and 
the sorrow that disobedience causes. In laboring only for the 
self, in doing only those things which seem to profit himself, 
and which bring profit for the time being, he believes that he is 
preparing for the future, that he is storing up benefits for a time 
to come. Whereas, in reality, he is storing up conditions that 
Will result in losses and sorrow. 

This fact man does not realize. If he is to become truly 
man, this is the truth that he must be taught. He must learn 
that, only as he truly makes himself a part of the whole, labor- 
ing for the interests of the whole, can he become truly the par- 
taker of good things and therefore truly an individual. Only 
in individuality — devotion to the whole — is to be found God- 
hood, or Sonship with the Father. 

This is true religion: not something to believe in, not some 
creed, nor some faith, but a method of living — a method that 
brings results, not only on the plane of Soul Development, but 
on the material plane as well. For, if we live right on the sculual 
plane, we will obtain results en the material plane also, 
cannot be right in regard to the interests of his soul and be a 



gg ■""" The Son of God 



failure on the material plane. Therefore, true religion is some- 
thing that is practical, that brings tangible results— results that 
are of benefit here and now, not reserved for some far-off time 
and place. 

"Religion is the relation of man to the eternal life, to God, 
in accordance with reason and knowledge, which moves man 
forward towards the end for which he was intended." 

This moving forward brings man into touch with all power. 
This power he can use in obtaining those things which will give 
him contentment, peace of mind and Soul, and all that he truly 
needs. It will bring health, for in health he finds joy. It will 
bring material success; for material success is the birthright of 
all men. The Father denies to the son nothing of which the son 
is worthy and in need. It is only those who are unworthy to 
whom these things are denied. Though it may seem that men 
who obey not the Divine Law are possessed of many things, it yet 
remains a fact that they are denied, through some cause or 
another, the pleasures that such possession should bring, and 
does bring, when possession is in accordance with the Divine 
Law. 

The Soul of man is the Light of man; but, before he can 
make use of the light, he must first develop Soul Consciousness. 
The soul cannot give forth light until it has attained Conscious- 
ness; for only in Consciousness is there Illumination. 

In general, man is weak, he is inclined to be ruled by the 
flesh; consequently, he is miserable, because, though having the 
potentiality of a god, he still is little more than an animal, and 
the animal nature and the divine nature are not as yet in har- 
mony. He will continue to be an animal until such time as he 
seeks to know himself, until he masters the animal tendencies, 
and kindles the vestal lights on the Altar. This he cannot do 
until he first learns the Divine Law and obeys it. On the 
animal plane, he obeys the law of his animal nature. On the 
higher plane, he must understand and obey the Law of his 



The Mystical Teachings of tee Masters £9 

Divine Being. 

When he kindles the fires on the Altar at the center of his 
Being, when he brings the soul to Consciousness, to Illumination, 
then does he become the most powerful being on earth. He 
becomes the Son of God, the Christos ; and in lesser degree he has 
the power of a God, the creative energy of the Father who is the 
creator of all things. 

It is of this God-man that Jesus spoke when he said: 
"These things, and even greater things shall ye do." The man 
who has found the Christ possesses the power of the Christ, and 
can use this power for the good of himself and for the good of 
mankind in general. 

In this way, does man become a conscious being, by realiz- 
ing that he who was once but the son of man is the Son of God, 
and that he is the temple of the living God inproportion as he 
makes that temple a fit dwelling place for the Father, by lighting 
the lights upon the altar and by keeping them burning. Thus 
will the Father do His works through man. 

The Christie religion is nothing less than the consciousness 
of man's relation to God — the highest consciousness of which 
humanity is capable. The Christie religion is not a creed, it is 
a consciousness, it is a state of being. It is not something merely 
to be studied, but something to be experienced, something into 
which we grow through a method of thinking, desiring, and liv- 
ing. It is something we find within us, something which belongs 
to the Divine Spark and which becomes the Illuminated, Con- 
scious, Individualized Soul, as we think, desire, and act aright, 
or in accordance with the Divine Law. 

Being the son of man, we must gradually ascend from the 
lowest, or the carnal, earthly, fleshly plane, to the highest step 
of the ladder, which is Soul Consciousness attained through the 
innate love of the heart for all that is good, for all that is pure, 
and for the good of the children of man. 

The Christie religion, the method of living advocated by 



90 



The Son of God 



the Temple of Illumination, enables man to attain the highest 
degree of power, of knowledge, and of consciousness, because it 
teaches him the Divine Law, it shows him how to make the 
beginning and how to go forward, step by step, until the highest 
stage of development has been reached. 

It is practical, in that it does not theorize, and in that it 
understands, and is able to teach, the Law. Moreover, it is 
practical because it takes into account the fourfold nature of 
man: the physical, or the material; the mental, or the intellec- 

; the spiritual, or the life-principle; and the sguI, which is 
of God, and may become Individualized God Consciousness. It 
is practical because the laws that it teaches bring health to the 
physical being, knowledge to the intellect, fuller life and greater 
power to the spiritual nature, and absolute Illumination and 
sublime Consciousness to the Soul. 

The Temple of Illumination with its Christie principles 
condemns nothing. It teaches the truth, it teaches man how to 
live according to the truth. Without favor, it condemns those 
acts of men and those conditions in life which are contrary to 
the Divine Law ; but it condemns nothing that can lead to more 
abundant life, to greater unfoldment, and consequently to better 
manhood and womanhood. 

All men are brothers, because they are the sons of men and 
are born under the same universal laws. All men are brothers, 
in that they are parts of one great chain. Each one is a link, 

r weak or strong, as the case may be. Each one either 
remains as part of the chain or becomes detached from the chain 
through his own unworthy acts. 

The true man is he who believes that God is the Father of 
all men and that man's highest welfare is obtained by recogniz- 
ing his Sonship with the Father through obedience to the Divine 
Law, which is of the Father. And it must be clearly understood 
that man cannot come to recognize Sonship with God unless he 
thinks anc and acts in harmony with the Divine Law; 



The Mystical Teachings of the Masters 91 

for, only through such thinking, desiring, and acting, can he 
grow into this knowledge, or this recognition. 

Mere belief in the Fatherhood of God will never of itself 
bring Sonship; but, when one lives according to the belief, and 
thinks and acts according to it continually for any length of 
time, then does one grow into the knowledge, and, through the 
knowledge, is born the recognition. 

The most pronounced distinction between true faith and its 
consequent works, and a corrupt faith is seen in this: when 
faith is corrupted, when it is a mere belief or creed, man expects 
God, in return for his sacrifices and prayers f to fulfil his own 
wishes; his prayers are little short of dictations to his Maker; 
he seems to expect the Creator to become his servant and to do 
according to his own requests. Whereas, true faith teaches man 
that God demands him to do the works of a man; that He 
expects man to do the works of a God; that He requires man to 
be the fulfilment of His Will; that He expects man to answer 
his own prayer through an intelligent application of the divine 
laws of life, and through the power of the Divine in and through 
him. God asks man to realize that he can do all needful things 
through the Christ within, which strengthened him. 

To become an individualization of the divine nature, or 
the Son of God, we must be like God. This means that we must 
be doers, not mere believers; that we must think, and act, and 
desire as God does. This means that we should be willing to 
help and to forgive our fellowmen; that we should feel called 
upon to do so. As for ourselves, we are absolutely responsible 
for all that we think, all that we desire, and all that we do. We 
cannot plead that we have been harmed by another, cursed by 
another, or have suffered loss through another. Though God 
is cursed by man, he does not curse man in return, but forgives 
his acts. In reality, under the Divine Law, man curses himself 
rather than anyone else ; and through his acts he brings about his 
own punishment. 



92 The Son of God 



"Then came Peter and said unto him, Lord, how often shall 
my brother sin against me, and I forgive him? Until seven 
times? Jesus said unto him, I say not unto thee, Until seven 
times: but, Until seventy times seven." Matt. 18: 21. 

In order to understand this better, it must be remembered 
that, if our brother offends us or sins against us, it is but seem- 
ingly so, because nothing except that which we think, desire, or 
do ourselves can truly injure us. Only for our own acts are we 
responsible, and only for our own acts can we suffer. If our 
brother or any man does aught against us, it may be a sign that 
we have deserved it through some acts of our own; and he, 
through the evil in his nature, is but the medium of the Divine 
Lav/ which punishes us for that which we have done before. 

And even so, if that is done against us which we have not 
deserved, then is the doer punished by his own acts, while we 
will be compensated through some means for the sorrow, the 
loss, or the pain that we may have suffered. Thus does the 
Divine Law punish or reward ; and for this reason must we for- 
give those who do aught against us, understanding that the 
Divine Law will punish them for what they did, and reward us 
for that which has been done against us. 

"Therefore is the kingdom of heaven likened unto a certain 
king, which would make a reckoning with his servants. And 
when he had begun to reckon, one was brought unto him, which 
owed him ten thousand talents. But forasmuch as he had not 
wherewith to pay, his lord commanded him to be sold, and his 
wife, and children and all that he had, and payment to be made. 
The servant therefore fell down and worshipped him, saying, 
Lord, have patience with me, and I will pay thee all. And the 
lord of that servant, being moved with compassion, released him, 
and forgave him the debt. 

"But the same servant went out, and found one of his fel- 
low servants which owed him an hundred pence; and he laid 
hands on him, and took him by the throat, saying, Pay me that 



The Mystical Teachings of the Masters 93 

thou owest. So fiis fellow servant fell down at his feet and 
besought him, saying, Have patience with me, and I will pay 
thee all. And he would not : but went and cast him into prison, 
till he should pay the debt. 

"So when his fellow servants saw what was done, they were 
very sorry, and came and told unto their lord all that was done. 
Then his lord called him unto him, and saith to him, Thou 
wicked servant, I forgave thee all that debt because thou desiredst 
me: Shouldest not thou also have had compassion on thy fellow 
servant, even as I had mercy on thee? And his lord was wroth, 
and delivered him to his tormentors, till he should pay all that 
was due unto him. 

"So likewise shall my heavenly Father do also unto you, if 
ye from your hearts forgive not every one his brother their 
trespasses." Matt. 18: 23-35. 

No master could teach a greater truth, nor make it plainer 
than this. There is no qualification made as to whom we should 
forgive. He tells us plainly that we must forgive all, no matter 
who it may be, if we in turn wish to be forgiven. 

There is no virtue in prayer to God which comes from the 
lip 3 if we have not forgiveness in the heart. There is no virtue 
in telling cur brother that we forgive him if the heart does not 
forgive. But if the heart forgives, if it has freed itself from all 
ill-feeling, all resentment, then have we truly forgiven those 
who did ill against us, even if we do not tell them so; for the 
virtue is not in the telling, but in the attitude of mind itself. 

Jesus taught that all must forgive the wrongs committed 
against them, and that this forgiveness must be in the heart. 
This means that we must free the heart from all ill-feeling, from 
all resentment; for ill-feeling and resentment are poisons which 
keep the soul in darkness, and which do not allow it to become 
free or illuminated. In this, is the power of hate and of resent- 
ment, that it keeps the soul bound, it does not allow it to find 
the light; and it is for this reason that no man can become the 



94 The Son of God 



Son of God so long as there is hate or resentment or jealousy 
in the heart toward any being. 

To be forgiven for any debt that we owe, does not free us 
from the debt ; but it frees us from the act. It still remains a debt 
and must be paid ; but with the paying of the debt the record is 
wiped clean. Whereas, if we are not forgiven for a wrong com- 
mitted, even though we repay it, the record remains; therefore, 
it is necessary for us to forgive trespasses, even as we desire to 
be forgiven. 

Before we can become Christie, before we can know God, 
before we can become the temple of the living God, we must have 
learned to forgive all men. Unless we do so, the conscience 
within, that still, small voice which is awakened when the soul 
is aroused to consciousness, will continue to accuse us and to 
condemn us; and there is no peace for man until he 
makes peace with his own conscience. One make peace 
with one's conscience only by obeying it. The enlightened con- 
science teaches one the same thing that the master Jesus taught 
mankind centuries ago. Only personal pride prevents man 
from doing what is right; for our pride, that satan of old, con- 
tinually makes us believe that it lowers our dignity to forgive. 
The man with a clear conscience, free from accusations of wrong, 
does not recognize "dignity" unless it is in the right; for his 
dignity is the dignity of the Father, and is within and recognizes 
only the right. 

"We know that we have passed out of death into life because 
we love the brethren. He that loveth not, abideth in death." 
1 John 3: 14. 

It is not faith in a creed, not the upholding of some special 
church that brings life; but it is living in harmony with the 
Divine Law that brings eternal life to man. 

As man does this he awakens to the truth, and he lives 
according to the truth. He becomes the church, or the bride, of 
God; for in Him are all things. He is the temple; and, as God 



The Mystical Teachings of the Masters 95 

is within the temple, he worships within, not through a service 
that is of the lips only, but a service to which is dedicated the 
thoughts, the desires, and the acts. This is the true service. 

No man being sufficient unto himself, but all men forming 
parts of a whole, it is well for men, even those who have reached 
Illumination, to be formed into an Association and to have 
symbolic buildings wherein they may meet and wherein, through 
an cuter service, they may symbolize that which they have 
already found within, that which they already become; but this 
is all that the external church can do. 

To love our fellow man is to be willing to help him in 
every way possible. It means that our life will be one of ser- 
vice; and, through service, through love for cur fellow man, do 
we find eternal life, or that which we call Immortality of Soul. 
He that has love for his brother also has life. We need, then, 
simply to" realize love in the heart for our fellowman in order 
to find life; and, as we find life, we will recognize that we are a 
part of the universal whole, that we are becoming the temples 
of the living God, and that, as we become perfect through our 
love, we become the Sons of God, we become Christs. 

"Love is of God; and every one that loveth is begotten of 
God and knoweth God. He that loveth not knoweth not God; 
for God is Love." 1 John 4: 7-3. 

The beginning of true life is in love. Unless we love the 
truth we will not seek for the truth, and unless we seek it we will 
not find it; and if we do not find it we cannot live it. The 
beginning of all things, whether of good or of evil, is in love. 
Love for the pleasures of the flesh will lead us into doing those 
things which will gratify the unhallowed love of the flesh, and 
therein is death. 

Love of the truth will lead us to do the things that will 
give us truth, and therein do we find life. Love is therefore at 
the foundation of all things. It is the beginning of life, as it is 
also the beginning of death, 



9g The Son of God 



"But whoso hath the world's goods, and seeth his brother 
have need, and shutteth up his bowels of compassion from him, 
how doth the love of God abide in him? My little children, let 
us not love in word, neither with the tongue, but in deed and 
in truth." 1 John 3: 17-18. 

Here we are taught the necessity of acting. Not that which 
we say counts, but that which we do. If we say that we love our 
brother and help him not in his need, then are we liars and the 
truth is not in us. Nevertheless, even though we confess not 
love for him in words, if we help him in his need, then do we 
express our love for him; for it is service that God desires and 
not words. 

Only by giving to others when they need, do we prove that 
we have the love of God in our hearts, and that we follow the 
divine command. This is religion, it is obedience to the Christ 
within. It is the building of the Divine Soul, that which is 
eternal. 

And through such service did Jesus become the Son of God. 
But not he alone has become the Son of God. All men, through 
love and service to humanity, may become the only begotten Sons 
of the Father. He who can and does love has God within himself; 
and it is from this that the power conies to heal the sick and to 
do all manner of good. 

"Ye are the temples of the living God" should be written 
in letters of fire above the doors of all places wherein man 
dwells. And to make this a fact it is only necessary that man 
should love his fellowman, that he should do as the Divine Law 
commands. 

"God is love," and whoso loveth his brother has God within 
him. It thus follows that, if Christ is with the Father and God 
is in those who love, then we are to become living Christs, the 
same as Jesus became through his love for mankind. 

"God in me, and I in you." Man thus, if he follows the 
sacred teachings, becomes a Christ, the Son of God, "Love is 



The Mystical Teachings of the Masters 07 

of God: and every one that loveth is begotten of God and 
knoweth God." There is no qualification in this statement. He 
who loveth his fellowman and doeth accordingly, comes to know 
Gcd, comes to have the Christie power within himself; for he 
is, in very truth, "the temple of the living God." 

"No man hath beheld God at any time: if we love one 
another, God abideth in us." John 4: 12. 

No man can see God. The flesh can see and understand 
only that which is of the flesh. But if man obeys the Divine 
Lav/, if he thinks, desires, and acts in harmony with the Law; 
if he makes deliberate efforts for the finding of the Christ, then 
he gradually becomes the Son of God. He transmutes, or 
changes, the carnal self into the real Self. He changes the 
personality into the Individuality. And, when he has accom- 
plished this, he is a conscious individual entity, he. is become an 
Illuminated Soul, he ca,n then see God, for he is become one 
with God. 

When he has become thus illuminated, when he has become 
the Conscious Individualized Soul, then is he truly the temple 
of the living God, and God dwells within the temple. More- 
over, man has then become the Son of God, the Christ; and 
through this becoming will he have received the power possessed 
by Jesus who had also become the Christ through his love for 
humankind ana through his thoughts, his desires, and his works. 

"If a man say, I love God, and hateth his brother, he is a 
liar : for he that loveth not his brother whom he hath seen cannot 
love God whom he hath net seen." 

All irue growth begins through faith in God and His law, 
and through works on the plane where one lives. Thus the man 
who desires to become the Son of God, the dynamic Christ, must 
begin his labors on the plane of being whereon he lives when 
the desire for the higher life comes to him. 

His first duty is to himself; for, only in the changing of 
the self, will he be able to show the change to others. He will 



93 The Son of God 



be faithful to the work he has in hand, no matter what may be 
its nature. If but a laborer in the fields, he will perform his 
labor well and with patience, knowing that, just as soon as he 
has become worthy, something greater will be ready for him to 
do. While performing his labor, he will prepare himself for 
the greater work; and, the moment he is ready for it, the work 
will be given him to do. Only those things for which we are 
fitted will be given us to do. The attempt to do things for which 
we are not fitted, ends in failure. 

Thus, as the Law reveals itself to us, we try to obey it. 
With each attempt, there will be greater power to do, until, in the 
end, we have mastered even those things which seemed most 
difficult. We will love our fellowmen, even those that hate us, 
knowing that hate is of the flesh, of the carnal self; knowing 
that in hate there is sickness, sorrow, and death. Moreover, 
we know that the hate of another need in no wise affect us, but 
that it affects most of all him that hates. While the love we bear 
towards others has its effects directly upon ourselves, even though 
it is neither appreciated nor accepted by those whom we love. 

Love is the Law; and through love do we come to do the 
service required of us in order to become that which we desire 
to be. In order to have the love of God within the soul, man 
must love all mankind. It is not possible for us to love God 
and hate our fellowman. There is no distinction of race, it is 
for us to feel kindly toward all mankind. We must believe in, 
and be in sympathy with, universal mankind; and, through this 
love and the fruits of this love, do we become the Sons of God. 

There is no way except through love in the heart. Neither 
creed nor doctrine nor ritualism can give us God, nor make 
us the children of God. Only through love in the heart, which 
makes all things possible, can we ccme to know God, who Him- 
self is all love. 

Through thoughts and desires, which end in deeds or acts, 
do we become Sons of God; and nowhere is there greater oppor- 



The Mystical Teachings of the Masters 99 

tunity than in service to those who have less understanding of 
God than we have. For this reason did Jesus teach: "Inasmuch 
as ye have done it unto one of the least of these my brethren, 
ye have done it unto me." 

Gcd dees not need our service personally; but his creation 
needs our service, and, when we give service, or help, to those 
whom he has created, we do it directly to Him. If we feed those 
who are an hungered and cannot obtain food, then we have done 
it to Him. If we feed those who are able to work and thereby 
obtain food, we do not His will; for then we weaken those who 
might become strong through the effort they themselves are able 
to make. 

"You have heard that it hath been said : An eye for an eye, 
and a tooth for a tooth; but I say unto you, Resist not him that 
is evil." Matt. 5:38-39. 

To demand an eye for an eye, is to do to others that which 
they do to us. It means that we would give them just that which 
they give to us. If they slander us, we would slander them. If 
they hate us, we would hate them. If they commit wrong 
against us, we would do the same to them. This is net the 
Divine Law; for there is no virtue in giving a blow to him that 
gives a blow to us. 

The Law is that we should give to others, not that which 
they give to us, but that which they should give us. We need 
not concern ourselves with the acts of another, whether evil or 
otherwise. Our duty is curs alone; and, no matter what others 
do to us, it is our duty to do only that which is good, for then 
we receive the good fruits of our good acts, while, if we return 
evil for evil, we reap the reaction of our evil. 

Our acts therefore do not concern others at all, even though 
they do evil to us; for we have nothing to do with their actions. 
If we return in kind, we have gained nothing except possibly 
to punish them; but we reap the evil for the punishment given, 
and are the loser. We should remember the words of Jesus: 



|qq The Son of God 



"What is that to thee? Follow thou me." 

Therefore, we must not demand an eye for an eye, but return 
that which we ourselves would like to receive. Our whole duty 
is between ourselves and God, and consists in service to others; 
for only in service is there reward. 

Jesus everywhere taught his disciples not to resist him that 
is evil. He taught all men that God has said: "Vengeance is 
mine, saith the Lord." This does not imply that God punishes 
the evil doer, nor that God seeks vengeance for the evil that we 
do; but the Divine Law, being just and absolute and always 
working, rewards each and every one according to his thoughts, 
his desires, and his acts. Not only this, but, as the prayer is 
the answer, so is the deed the reward. Evil brings evil, good- 
ness brings goodness, and therefore goodness is power. 

God punishes no one. Man, through the reactionary effects 
of his own deeds, punishes or blesses himself. If aught comes 
to us which we consider evil, it may be accounted for by some 
act of ours which has set the Law into motion, which in its 
turn has brought to us the punishment, or that which we consider 
evil. 

All men are, therefore, instruments of the Divine Law in 
the giving of just judgment. Just as the good man, through his 
works and his blessings, is the rewarder of the good, so is the 
evil man, through his evil deeds, the punisher of those who do 
evil. Law is one, it is the use of the Law that brings about the 
different results. 

Jesus taught that he who has not taken up the cross has not 
renounced all and cannot be his disciple: that is to say, no one 
is qualified to follow the Christ unless he is prepared to give up 
the unworthy desires of the flesh for those of the soul and to 
take the consequences of such renunciation. For no one can fol- 
low the Christ who is not willing to obey the Divine Law and to 
exchange his carnal, material life for the higher life. 

"Resist not evil," means just what it says. It means that 



fti'V litEY'ilV 



The Mystical Teachings of the Masters 101 

we should never employ force, never compel another to do that 
which he does not wish to do, never do anything that is contrary 
to love; and, if men still continue to do evil towards us, we 
should put up with their offense, forget that they are trying to 
injure us, and go our way. 

The law of non-resistance to evil, or the refusal to recognize 
evil, unites all the teachings of Jesus into one harmonious whole ; 
not, however, when it is considered simply as a creed or a dec- 
trine, but when we recognize it as an absolute Law, a principle 
that must be obeyed if we desire to reap the benefits of the Law. 

It is impossible to resist evil, to fight against those who are 
opposed to us, and at the same time to follow the great command : 
''Love thy brother, for whoso loveth his brother has God in him; 
for God is love." We cannot fight with a man and take his 
life, and still love him. That which we love, we do not attempt 
to destroy, we cherish it, we try to keep it from destruction and 
even give ourselves so that the loved one may live. 

"Ye have heard that it was said, Thou shalt love thy 
neighbor and hate thine enemy (Lev. 19: 17-18). But I say 
unto you: Love your enemy, and pray for them that persecute 
you; for he maketh his sun to rise on the evil and the good, and 
sendeth rain on the just and the unjust. For, if ye love them 
that love you, what reward have ye ? Do not even the publicans 
the same? And, if ye salute your brethren only, what do ye 
more than others? Do not even the Gentiles the same? Ye 
therefore shall be perfect, as your heavenly Fathr is perfect." 

In this we have the Law; for, if we have mastered the evil 
in us so that we love our enemies as we are commanded, we will 
no longer wish to resist him that is evil. We will love all, know- 
ing that each does only that which he understands to be for his 
own good. 

The Father who is the Creator does not withhold the sun- 
shine from those who are evil, and give it only to those who are 
good. He allows the sun to shine upon all. His it is, not to 



102 



The Son of God 



punish, but to give. He knows that men are continually punish- 
ing themselves through their evil thoughts and deeds. He 
knows that they are living in eternal torment all the day, that 
the conscience gives them neither peace nor rest nor contentment ; 
and for this reason he neither curses, punishes, nor destroys. 
But the Law allows men's deeds to bring their own results. The 
sowing is the reaping. 

Awakening man, who is trying to become like the Father, 
who is seeking the way to Divine Illumination and to Sonship, 
must do like the Father; for only in this way can we become like 
Him. For this reason, the man who is truly seeking, "the truth, 
the way, and the life," will not resist evil; he will pray for them 
that persecute him just as the Father sends the sunshine even 
upon those that are indifferent to Flim. 

If we love only those that love us and that are kind to us, we 
do not more than the most degraded of humankind is doing. 
Even the most hardened criminal has a sort of love, an affection 
for those of his own kind who show kindness to him. If we 
want to become men of power, Sons of God, we must show love 
and kindness to all, even those who do us injury, even as the 
Father sends the rain to those who are ungrateful. 

To hate an enemy will not make him better, nor yet will it 
free us from his hatred and his persecution. But if we refuse to 
receive the hatred, if we give love in exchange for the hatred, 
then will we receive the blessings of love; and our love to such 
will be like coals of fire, searing into the conscience and allow- 
ing them no rest until they discontinue their persecution. 

The first commandment is: "Be at peace with all men." 
Consider no man as insignificant or foolish. If peace be de- 
stroyed, strive to reestablish it with all your strength. The service 
of God is the destruction of enmity. "Know that all men are 
brothers and sons of the one God; break peace with no man." 

"Be ye merciful, even as your Father is merciful." To be 
like the Father, we must do as the Father does; for this reason^ 



The Mystical Teach ings of the Masters ](3 

we must show mercy to ail men. Those who hate do so because 
they think they have a reason for so doing, and because they 
know no better way by which to protect themselves. They are 
as yet slaves to themselves, and do not understand the Divine 
Law; otherwise, they would know that no one except themselves 
can bring harm to them. 

"judge not, and ye shall not be judged: and condemn not, 
and ye shall not be condemned." Luke 6 : 37-49. 

We have no right to judge our feilowmen harshly; for we 
know not what cause they may have for their actions. It is 
ours to forgive, it is not ours to judge. No man has a right to 
hold the acts of another in judgment, even when his acts are 
clearly wrong. The action of a man is only between himself and 
his God, unless he interferes with the liberties of others ; in such 
a case, protective methods must be taken by society. 

We have only to watch our own actions, our own thoughts, 
and cur own deeds. The Divine Law takes care of that which 
others do, as it takes care of that which we do. Each one must 
therefore deal directly with the Law and not through the medium 
of another; for this reason, we can no more judge another than 
another can judge us. 

But if we do judge, then is that judgment written against 
us by the Divine Law, the same as all our other acts; and, with 
the judgment by which we judge others, we also will be judged. 
For this reason, "Judge not," lest by the same judgments ye be 
judged. 

jesus was careful to enjoin all men to forgive others, that 
they might have their own trespasses forgiven. This idea he 
repeated many times. It follows, then, that every man, before 
bringing his offering of prayer, is required to pardon all tres- 
passes. If he does not, the offering is acceptable neither to God 
nor to his own conscience; for it is not given in love. Only 
thoughts created in love are acceptable to the soul; and, only 
through thoughts, desires, and acts that have their beginning in 



104 



The Son of God 



love, can the soul become illuminated. 

In James 4:11, are found these words: "Speak not evil 
one of another, brethren. He that speaketh against a brother, 
or judgeth his brother, speaketh against the law; but, if thou 
judgest the law, thou art not a doer of the law, but a judge. 
One only is the lawgiver and judge, even he who is able to save 
and destroy; but who art thou that judgest thy neighbor?" 

The Divine Law is above all men, and yet all men are 
bound by the Law. The Law has a judge which is he who gave 
it; and no one else has the right either to judge or to interfere 
with it. As we are all equally bound by the Law, and as the Law 
is absolutely just, and judges each one according to his thoughts, 
desires, and deeds, and rewards accordingly, no man has a right 
to interfere with it; and to do so results in a just punishment. 

"My brethren, hold not the faith of our Lord Jesus Christ, 
the Lord of glory, with respect to persons. For if there come 
into your synagogues a man with a gold ring, in fine clothing; 
and ye have regard to him that weareth the fine clothing, and 
say, Sit thou here in a good place; and ye say to the poor man, 
Sit thou here, or sit under my foot-stool; are ye not divided in 
your own mind? And become judges with evil thoughts? 
Harken, my beloved brethren, did not God choose them that are 
poor as to the world, to be rich in faith, and heirs to the kingdom 
which he promised to them that love him. But ye have dis- 
honored the poor man. Do not the rich among you oppress you, 
and themselves drag you before the judgment-seats? Do not 
they blaspheme the honorable name by which ye are called. 
Howbeit if ye fulfil the royal law according to the Scripture, 
Thou shalt love thy neighbor as thyself, ye do well; but if ye 
have respect of persons, ye commit sin, being convicted by the 
law as transgressors. For whosoever shall keep the whole law, 
and yet stumble in one point, he is become guilty of all. For 
he that said, Do not commit adultery, also said, Do not kill. 
Now if thou dost not commit adultery, but killest, thou art 



The Mystical Teachings of the Masters 105 

become a transgressor of the lav/. So speak ye, and so do, as 
men that are to be judged by a law of liberty. For judgment 
is without mercy to him that hath showed no mercy: mercy 
glorieth against judgment." 

God does not respect the person. The person is the per- 
sonality, it is only the shell of that which is within. God does 
not look to see whether we wear rings of gold or whether our 
clothing is of the best material and the most fashionable cut; 
for these features belong to the person, that which is not lasting. 
God looks upon the man, that which is interior, that which is 
going on within. He looks upon the thoughts, upon the desires, 
and upon the acts of man. 

A man may be poor in worldly goods, but if he entertains 
clean thoughts and desires, if his efforts are for the accomplish- 
ment of the work for which he came to earth, if he is therefore 
changing the personality into the individuality, or the Soul — 
such a man is the one that is acceptable to God. Even though a 
man may wear the most fashionable apparel, jewels of gold and 
diamonds, even though his intellect may be mighty, yet, if his 
heart is dark with evil and if he neither knows nor cares for the 
Divine Lav/, such a man does not know God. 

Nor are these things evil in themselves. Gold and jewels 
and fine clothing are not to be condemned; but, when the effort 
to obtain them requires time and thought which should be given 
to the real things of life, then do they become evil and destructive 
to all that is eternal. 

God recognizes not the personality, no matter how beautiful 
it may be, because the personality is connected only with the 
body, it is that which came from the earth and that which must 
return again to the earth, losing every vestige of its identity as it 
passes from one state to the other. But the individuality is that 
which is of the Father; for it becomes like the Father, it is the 
Christ, the Son of God. 

"Except your righteousness shall exceed the righteousness 



108 



The Son of God 



of the scribes and Pharisees, ye shall in no wise enter into the 
kingdom of heaven." Matt. 5 : 20. 

The righteousness of the scribes and Pharisees, what was 
it? The scribes and Pharisees were devoted members of the 
synagogue, they were faithful in their attendance at the services. 
They dressed well, they glorified the personality, they upheld 
the written law. In most cases, the law was man-made, it was in 
harmony with things man considered right. Being men who lived 
the carnal life, the life that is ruled by the flesh, they did not 
understand the Divine Law. 

Such were the Pharisees, they knew nothing of God, because 
the personality, being of the earth, cannot know God. Men who 
are like the scribes and the Pharisees are denied the kingdom of 
God. Instead of giving service to God with his words, man must 
give service to God through his acts. Instead of fine clothing, he 
must perform fine deeds, and therefore erect a fine temple. 
Instead of glorifying the personality, man must transmute, 
change, the personality into the individuality. Ke must know 
the Divine Law, and above all else, he must make deliberate 
efforts to live in harmony with the Divine Law and to reach the 
state called Soul Consciousness, or Oneness with the Father. Not 
merely through faith and faithful attendance upon a church, is 
Sonship possible; but, only through obedience to the Divine Law, 
can man become the Son of God. 



GLOSSARY OF UNCOMMON USE OF WORDS IN THE 
CHRISTIC INTERPRETATION 

Spiritualized, or spiritual, simply means to have much of life; 

for life is nothing more nor less than spirit, and is always a 

part of God, and fully connected with Him, though the 

connection may not always be a conscious one. 

Animals, as a rule, have far more spirit, or are far more spirit- 



The Mystical Teachings of the Masters 107 

ualized, than man. This is because animals are nearly 
always in perfect physical condition, while man, as a rule, 
is but a poor receiver of the life, or spiritual, forces, and 
as a consequence, does not manifest perfect health. 

Mthizing, a process of spiritualization, or refining, of the whole 
being — body, mind, and soul. The word, spiritualization, 
here is used in its ordinary significance, referring to the 
state of man's being after his nature has been purified or 
"sanctified," to make use of the religious terminology. The 
accurate expression for the idea contained in sanctified, or 
spiritualized, w 7 ould be soul-ified — that is, permeated with 
attributes of soul to such an extent that man is conscious 
of his one-ness with God. 

Soul-ual, soular, or souli-ifted, refers properly to the state com- 
monly called spiritual or spiritualized, the state of conscious- 
ness in which man has awakened to the fact that he can 
come into conscious unity with the Father. This is the 
Awakening of the Mind, and is the beginning of the use of 
Mind to bring about Soul Consciousness. As this process 
continues, man becomes more and more soul-ual, or soul- 
ified, until he has reached Soul, or Cosmic, Consciousness, 
when he is a Soul-ar, or Soul-ual Being. 

Soul-ual, pertaining to soul. 

The End. 



ANNOUNCEMENT 

SOUL SCIENCE AND SUCCESS 



THE GHRiSTIC INTERPRETATION 
AND MYSTIC CHRISTIANITY 



Authorized by 
TEMPLE OF ILLUMINATI, 







INNER CIRCLE 

TEMPLE OF ILLUMINATI 



THE PHILOSOPHY OF MORTALITY 



THE TEMPLE OF THE ILLUMINATI 

The Temple of the Illuminati is not a secret order in the 
same sense as the Masons, the Odd Fellows, or the Templars. 
It is, rather, more like the Old Essenean Fraternity, a School of 
Spirituality, a School of, or for, aspiring Souls — Souls that are 
no longer satisfied with the things of the carnal self, but desire 
to know, to be, and to do. 

As the name indicates, the Temple of the Illuminati is a 
Fraternity, or Brotherhood, of those who have passed through 
certain stages of growth and have attained such a degree of 
enlightenment that they desire further instructions which will 
help them to attain Illumination of Soul, or At-one-ment with 
God, the Father. 

In many Fraternities, Initiation means nothing more than 
the ceremonial rites attendant upon the reception of members. 
It may possibly signify a required amount of instruction that 
has been given the candidate, with little regard to his under- 
standing or appropriation of such instruction. In the Temple 
of the Illuminati, the strongest emphasis is placed on the import- 
ance of the stages, or degrees, of growth which the candidate has 
actually experienced, as a result of instructions received. 

Thus, in this Fraternity, outer initiation is only a symbol- 
izaticn, or emblematic representation, of the degree of under- 
standing that the candidate is to attain, or that he has already 
attained, in his growth. In this Fraternity, the inner growth is 
promoted by following clearly outlined instructions and by the 
use of Sacred Mantrams. 

There is an outer organized Brotherhood of the Temple of 
the Illuminati. However, the members of the Inner Brother- 
hood, those who have received the instructions, who have 
followed the Sacred Mantrams, greatly outnumber those of the 
outer; in other words, many are eligible to membership who'have 



Temple of Illuminati 



not been privileged to be present at a Convocation and to receive 
the conferring of degrees. They are eligible to membership in that 
they have received the prescribed instructions concerning Soul 
Illumination, and have given satisfactory evidence of sincerity 
and devotion in trying to live a life that harmonizes with these 
instructions; but, for some reason, they have been unable to 
present at one of the Convocations. 

In so far as possible for them to do so, all worthy seekers 
are encouraged to become affiliated with a Temple organization. 
Such fellowship as a Fraternity affords, does much to strengthen 
one in one's purpose, to stimulate one to one's best endeavors, 
and to quicken one's ambition in all good works; while the cere- 
monial features of Initiation, when understood in their symbolic 
significance, constitute a most impressive and sublime ritual. 

However, to the isolated members of the Temple of the 
Illuminati, who are not privileged to enjoy such fellowship and 
to be the recipients of such impressive rites, let this message be 
made plain: 

True Initiation is a process of growth, it is a refining 
process, it is a purifying process, by means of which the soul 
becomes more Christ-like in all its qualities; therefore, that 
which is vital and fundamental in initiation one may experience 
in his own consciousness, no matter how isolated his life may be. 
Furthermore, no matter how many degrees one may have received 
through the outer ritual, unless one has attained correct under- 
standing of truth, and has experienced the proper purification of 
heart, and the consequent proportionate degree of Illumina 
of Soul, one has not passed through the true Initiation. 

The systems of instruction given under the auspices of the 
iple of the Illuminati receive the general names, Soul Sci 
Soul Science and Success, or Soul Science and Immortality. 

emphasizes one particular feature of the purpose attained 
its study and its practice. 

The instructions in general have for their aim the harmon- 
ious development of the complete man, body, mind, and soul. 
This is brought about through proper understanding of the 
divine laws, and through the use of Sacred Mantrams. 

The special object of these teachings is to fit all aspirant?, 
through knowledge wisely used, not only to be masters of their 



4 Soul Science 



own lives and conditions, but to help their weaker brothers in 
the one family of God, whose home is the universe. Purity of 
motive, thought, and life; holy use of holy gifts; justice and 
fairness in all dealings; sympathy and brotherly love; in short, 
truth practiced — these are a few of the stones gathered for the 
foundation of the Temple. 

The faithful aspirant, giving himself with pure motives 
and determined purpose to the pursuit and practice of the meth- 
ods and teachings set forth, will, of a surety, unfold the inherent 
powers of the Soul; such as, gifts of healing, intuition, discern- 
ment, and spiritual understanding. No distinction of sex is 
recognized. Man and woman possessing a sincere heart and a 
willing mind and upright character alike are eligible to member- 
ship. 

In the fulness of time, retreats will be established where 
the sick and sorrow-tossed may go for healing, rest, and instruc- 
tions. In the cities, circles will be formed for all manner of 
practical work. The ministry of healing will be offered, when- 
ever possible, under the guidance of regular physicians who have 
also received training in Soul Science and Soul Culture. 
Especially is it desired that tender sympathy and ministry shall 
be given to all the so-called outcast, or fallen man or woman, 
and that every member of the Temple shall consider himself a 
Good Samaritan, ready to do, to dare, and to suffer, if need be, 
in order to save his weaker brother. 

The work and the principles of the Temple of the Illumi- 
nati are such as to insure opportunity for Mystic connection 
through membership in the Order with the most advanced and 
spiritual minds of past ages and of the present age; also, through 
their teachings, exoteric and esoteric, one receives such instruc- 
tions as will develop the highest powers of the soul, and at the 
same time open the field for consecrated and useful service 
and activity. 

It should be emphasized that the mission of the Temple 
is to teach those who come into touch with it. Teachers connected 
with the Temple may be equal to those who would be called 
"Masters," or "Mahatmas," by Occult Fraternities. But the 
Temple of the Illuminati does not put them forth as such; they 
are ranked only in the role of teachers, or instructors. 



Temple of Illuminati 



The teachings must necessarily be general, intended to 
enlighten as well as to arouse the conscience, in order that the 
aspirant may become self-reliant in his choices and in his deci- 
sions. The purpose is to give such clear exposition of the 
Divine Law that the student may learn to determine beforehand 
the reactionary effects of thought and deed, and thus be led to 
choose the right. 

It is intended that the fundamental laws of the Christ shall 
be taught, and how to live in harmony with them. The goal in 
mind for the students is to become masters themselves of them- 
selves, rather than to come under the control of a master. All 
powers, all mastership, all divinity, comes from within, from the 
Soul, from the Center of the Being. The teacher can only direct 
the student to the path that leads to Illumination of Soul. But 
the student must travel the path and must do the work for 
himself. However, by persistent effort the student may become 
even as the teacher and possibly even greater. Not slavery does 
the Temple teach, but freedom from slavery; mastership over 
conditions, not bondage under conditions. Obedience to the 
spirit of the teachings is necessary; for no one can learn the 
deeper truth except through obedience to the truth he already 
has. Knowledge of deific things is the result of growth of Soul ; 
and growth of Soul is the result of faithful obedience to the 
Divine Law in its various aspects in all departments of life. 

To the seeker who has made up his mind to live the true 
life, the thing that looks like an impassible barrier to Sonship 
and Illumination is the memory of the past; for the memory of 
his past life comes before him again and again to discourage 
him. Concerning this it is fitting to quote from a poet unknown 
in name: 

"All the past things are past and over, 

The tasks are done and the tears are shed. 
Yesterday's errors let yesterday cover ; 

Yesterday's wounds, which smart and bled, 
Are healed with the healing that night has shed." 

To let the dead bury their dead, and to follow the Christ, is 
the hardest lesson the student has to learn. To give up the old 
and all that it held ; to follow the new with all that it shall hold 
for us — this, the hardest task of all, becomes the Giver of Life 



Soul Science 



and Light and Immortality. 

It is to be clearly understood that no one can receive the 
Temple Degree — Knight of the Rose and Cross — who has not 
at least taken the first year's instructions in Soul Science, and 
who does not possess the text-books that form a part of the 
instructions. 

A chain can be only as strong as its weakest link, and an 
Order can be of greatest service only when its members under- 
stand the laws of which each member is to make use in his 
service to humankind. If there is but one member who is 
ignorant of these laws, the whole Fraternity will be judged by 
the ignorance of that member, and its services will be appre- 
ciated accordingly. 

SOUL SCIENCE 

Soul Science is the science that teaches equal development 
of the physical, the mental, and that which concerns the soul, 
giving perfect balance and harmony in their culture. 

Soul Science is not simply a religion. It is a Science- 
Philosophy-Religion; and it is in perfect harmony with the 
teachings of Jesus, the great Master. It is founded not on theory, 
but on facts — material, tangible facts — the teachings of the 
Masters, proved true and scientific, and applicable and practical, 
time and time again. 

Mind is mortal and dies with the body; but that which the 
mind builds — the Soul — lives on through eternity. This power, 
which the mind is able to build, and which we recognize as the 
Soul, is the greatest power man can know — a power that is a 
thousand times greater than the mind. 

The power of the Soul can be used to regain health when 
you are ill, to maintain it when you are well and strong; to heal 
others; in fact, to attain perfect development and to gain success 
in every branch of endeavor, if you know how to use it. Soul 
Science teaches how to use it. It teaches even how the poverty- 
stricken man can rise above his conditions, and become a success 
in the business world, and a credit to himself and to his God. 
It teaches the unhappy how to become happy. 



Temple of Illuminati 



The Name 

As the name, Scul Science, indicates, the teaching is, pri- 
marily, the science of Soul Illumination, or the science of the 
Soul: it unfolds and interprets the laws and the principles 
underlying the growth, the culture, and the training of soul 
powers. Every science implies its corresponding art. These 
instructions, when applied, become the finest of fine arts — the 
art of the interpretation of truth; the art of the application of 
truth to human needs ; the art of cultivating and encouraging the 
most delicate graces of heart, the most subtle uses of thought 
power, the most refined touches and imaginings of consciousness ; 
the art of "righteous judgment;" the art of putting a kind inter- 
pretation on the deeds of others; in short, the art of the Christ- 
life. They become an art that constantly lures one on to 
perfection — a perfection, however, that as constantly evades and 
escapes one's grasp; yet, with every escape, it lures the more 
enticingly. The science and the art of illumination must go 
hand in hand : the one giving a clear understanding of the laws 
of truth, the other making practical application of these laws to 
the needs of life. 

SOUL SCIENCE AND SUCCESS 

The title, Soul Science and Success, emphasizes the prin- 
ciple that culture of soul leads to success. It is based on the 
conviction that success is secured through the intelligent direction 
of well-trained thought powers. True success is a practical 
application cf the law: "Seek ye first the kingdom of God and 
his righteousness, and all these things will be added unto you." 
In this, it is to be understood that the kingdom of God means 
the establishment of love, truth, and justice in the thought-king- 
dom of man's consciousness. In proportion as these divine 
qualities have become the actuating principle of a man's thought- 
life, in that proportion has he reached the vibrations of true 
success. Acceptable, worthy service attracts its corresponding 
regard. The inculcation, in a person's nature, of the qualities 
of love, truth, and justice, and the intelligent direction of well- 
trained thought powers, will increase his efficiency in whatever 
profession he may serve; thus, through the study and the practice 



Soul Science 



of Soul Science principles, an ever-increasing success is assured 
him. 

SOUL SCIENCE AND IMMORTALITY 

The designation, Soul Science and Immortality, is also 
given to this system of instructions. The significance of this 
name is due to the fact that Soul is the only immortal part of 
man's nature, and that Illumination of Soul leads to Conscious 
Immortality. At the transition period known as death, the body 
returns to the great storehouse of elements whence it came; the 
spirit, or life-principle, returns to the universal storehouse of 
spirit, or universal life, whence it came; the mind does not con- 
tinue as an individual entity; whereas, the soul is that part of 
man's being that continues to exist. Its existence may be of 
various stages: as, it may exist in a chaotic state, little more 
than a crude mingling of good and evil; or, it may be in the 
primitive stages of a nucleus, in which the good is beginning to 
take more or less definite shape and to act as a transmuting 
influence over the evil; or, it may have reached an advanced 
stage of purification such that it is a well-formed center of light, 
pure and radiant. Thus, "the light that lighteth all the world' ' 
has become individualized and self-existent. When the soul has 
become a nucleus of light, it has become an immortal entity. This 
is the true illumination, this is immortality of soul. From this, 
it is seen that immortality of soul is not something thrust upon 
mankind, whether he will or no, that it is not an inevitable fate 
which man is destined to meet, regardless of his own choice; but 
rather is it true that immortality of soul is something to be 
attained, something in the attainment of which man may have 
conscious part and free choice. The stage of development known 
as Immortality of Soul is a goal aimed at in the Soul Science 
instructions. 

SOUL SCIENCE TELLS HOW 

The Philosophy of Soul Science shows how a soul can be 
built, or developed. It shows how such graces and such powers 
of soul as one desires can be developed. You are told how to 
meet success in the financial world and how to draw things to 
you that you need and desire. This is to be done not through 



Temple of Illuminati 



exercising control over others, but by increasing one's own 
efficiency in rendering service to others. No point needs more 
clear and explicit emphasis than the fact that Soul Science does 
not countenance any phase of hypnotic control, or mastery, over 
others in order to bring benefit to oneself. Soul Science stands 
for the cultivation of the self and of mastery over one's own 
self. Soul Science always and forever stands for the principle 
that success is to be attained through an exercise of one's own 
inner powers and resources in channels of usefulness to human- 
ity; that success is to be attained through an increase of 
proficiency and competency in some line of service. Soul Science 
teaches how to cultivate one's resources and how to increase one's 
proficiency and competency. It stands on the principle of thor- 
oughness, and makes use of no "success-in-a-day" method of 
instruction. 

The mission of Soul Science is Unity. You can believe in 
any religion you desire, and still accept every word of Soul 
Science. Its predominating mission is to show humanity that 
the Great Teacher is here now, ready and willing to help you 
find the Christ at his second coming — the present. 

This is the only Philosophy that will help you in all condi- 
tions of life, as it equally develops all the elements of physical, 
mental, and spiritual existence. Development along one line 
to the neglect of others would make of you a physical, mental, or 
moral cripple. Your happiness demands good health, a pros- 
perous business, harmonious social conditions, and a sane under- 
standing of a true Philosophy or Religion. All these desirable 
and necessary things will be yours when you understand Soul 
Science Philosophy, and when your Soul becomes strong enough 
to control your thoughts in the midst of life's affairs. 

The Great Law is that the desire within us to do a certain 
thing or to accomplish a noble and worthy purpose in life is 
proof that we have the capacity to do that very thing. We may 
not be able to do them at this very minute. We doubtless need 
to cultivate and to develop the powers and the energies with 
which to accomplish. But, in time, through persistent and 
faithful effort, it is ours to accomplish, to achieve, to attain, to 
dare, to do. It is our sacred duty to realize our highest ideals, 
and to recognize and develop, to the utmost, the powers, forces, 



10 Soul Science 



and energies latent within us. This is the mission of Soul 
Science — to show the student how to awaken and arouse from 
the sleep of latency the manifold resources of his own being. 

The time is past for men, and especially women, to sit down 
with folded hands and wait for things to come to them — things 
which may never come without the exercise of great Soul Power. 
You perhaps feel that you possess a power, a force, which, if 
you could but learn its proper use, would help you to achieve the 
things you desire. It is the development of this power that we 
teach, in order that you may fulfil your deepest desires. 

The Power of Thought 

If you fully understood the power of Thought Force, its 
laws, its principles, its might; and if you were proficient in 
directing Thought Force in harmony with a correct understand- 
ing of its laws — then, you would be able to dissolve the earth by 
a single thought and to create another world by another thought. 
This is not to say, however, that expenditure of Thought Force 
in channels of demonstration and display is, under any circum- 
stances, to be encouraged. This is merely a statement of fact 
concerning the possibilities of Thought Force in the hands of 
one who is, in reality, an Adept in its use. Nevertheless, it is 
to be emphasized that the true Adept is guided and guarded 
against the possibility of making harmful use of Thought Force. 
Under all conditions he will use the power only for good and 
worthy purposes. An Adept is one who has full, complete, and 
remarkable use of Thought force. Yet, there is no room for 
discouragement in the belief that you cannot become an Adept. 
Even a limited knowledge of the laws of thought, together with 
the power of thought control, which is gained through Soul 
Development, will enable you to gratify every worthy ambition. 

This "Magic of Mind" has been proved, time and again, 
to be most powerful for directing things in the way man wishes 
them to be. It has been said that mind is all ; but this statement 
is not true. Mind simply acts as a builder; and, unless man 
builds Soul, all dies with the body, and the opportunity for an 
eternally existing Soul is lost for that particular lifetime. 

Thought being thus powerful, how much more powerful 
must be the Soul that has been builded by a mind that under- 



Temple oe Illuminati \\ 

stands the laws, principles, and powers of thought! Thinking 
creative thoughts, forming habits of constructive and wholesome 
thought, awakening the Soul from its long sleep of latency, is 
the true method for obtaining power; and, if this is accom- 
plished in the right way, such a Soul, built in such a way, is 
eternal. 

All Rests With You 

Your body, your environments, your finances, your oppor- 
tunity, are all of your own making. In order to make them 
according to your truest desires and loftiest ambitions, it is 
necessary to know the Great Laws. The Master Jesus taught 
that he who had awakened and developed the Soul should have 
all needful things. Soul Science Philosophy tells how to develop 
■ — to awaken — to find — the Soul. Being potentially a Son of the 
living God, these things are yours by divine right. If you do not 
understand them, whose fault is it? You cannot blame your 
fellowman. You cannot blame your Creator. Then who is to 
blame ? 

Man was born potentially a creator, after the likeness of 
God, the Creator of all things, jesus taught that the things he 
did we could do also. Even more, he told us plainly that greater 
things we should do. You are, in degree, a creator now. Through 
not understanding the laws of creative thought, it may be that 
ycu are creating for yourself misery, failure, and sorrow; for 
perhaps you are reversing the great laws. 

Do you know that you have the power to make yourself 
what you will ? It rests with ycu whether ycu become a success 
or a failure. Success in all things lies within the palms of your 
hands, if you but know the laws that control body, mind, and 
soul. It is the knowledge of these Great Laws that the Soul 
Science Philosophy teaches. To follow the instructions requires 
very little formal or verbal faith; for, when the student ( 
the laws, results must become manifest. There can be no fail- 
ure, if one gives persistent, honest, faithful, conscientious atten- 
tion to the task of Soul Development. As in working at the 
building of a house, if the plans are correct, results are sure. 

Made in the image of God and endowed with god-like 
qualities, man contains the spark or germ of Godhood within his 



12 Soul Science 



nature. It needs but the proper development of this spark of 
divinity to attain health, prosperity, and happiness; for these 
are his birthright by divine decree. Had man alone been the 
one who decreed, it might have been different; but it was God 
Himself who made the divine decree and made man in His own 
image. jj • 

Man's Soul is a mighty Magnetic Force. It attracts or 
draws to it that which it likes, repelling that which it dislikes. 

Demand for Proper Teachers 

The prejudices. of the past centuries are being swept away. 
Never in the world's history has there been such a demand for 
true teachers. The time has come when workers are needed. 
The field is large and the workers are few. The Soul cannot 
advance unless it is active. It must have the chance to accumu- 
late force from the planes of those who have achieved great 
Soulual knowledge and development. It cannot advance, if it 
slumbers, any mere than man can exist without working. The 
world is actually starving for the truth. There are many who are 
hungry, thirsty, seeking paths of light ; and we must reach them. 

The Masters of all ages are with us, lending us strength 
and power ; for the time has come for a great change in the 
religious world. The Messiah is here and the world knows it 
not. He has come again even unto his own, but his own know 
it not. It is necessary to send cut Messengers of Truth, to band 
all together in one complete bond of unity. Souls are worth 
more than all else; for through powers and energies and poten- 
cies of Soul can all things be achieved. 

Not only should you enroll for your own success, but to 
enable you to become the helper and healer of others. Millions 
are ready and waiting. Your friends who are sick, discouraged, 
and in sorrow will be only too glad to grasp at the life-line that 
you may throw them. 

The Instructions 

The Preliminary Course in Soul Science, covering the first 
year's work, includes one typewritten lesson a week, and the 
following books: 



Temple oe Illuminati 13 



"Soul Science, the Way to Immortality," 

"Christhood," 

"The Illuminated Faith," 

"The Divine Law." 

A nominal fee of twenty-five dollars is asked for the first 
year to cover the cost of printing text-books, the lessons, etc. 
Of this amount, a small percentage goes to each teacher in the 
field for living expenses. 

The healing work connected with this school is free. Con- 
tributions are thankfully received and are used in furthering 
the great work. 

The whole privileges of the temple are included in the 
above. 

Second Year's Work 

Beginning with the second year, the lessons are semi- 
monthly. This is for the reason that each lesson contains, besides 
instructions concerning some aspect of the Divine Law, a Sacred 
Mantram, which, if followed by the student, will help him or 
her toward Illumination of Soul. Best results are obtained by 
using the same Mantram two weeks or longer. 

The text-book included in this course is "The Christie 
Interpretation of the Gospel of St. John." 

A nominal charge of $12.50 is made for the second year's 
instructions, including text-book and privilege of personal letters 
of instruction. Contributions toward the work are also received, 
which help to keep up the work. 

Third Year's Work 

The work for the third and last year is a continuation of 
the second year's work, leading the student more and more 
toward Illumination of Soul, or Soul Consciousness, through 
the use of Sacred Mantrams. 

The text-book for this year is "Christisis." 

A nominal return of $12.50 is asked for the third year's 
instructions, including text-book and privilege of personal help 
through correspondence. Contributions toward the cause are 
gratefully received, which help to extend the work. 



14 Soul Science 



Three Years' Course 

If they so desire, students may enroll for the entire three 
years' course. In this case, a nominal charge of forty-five dollars 
is made for the entire instructions, which includes all books. 

THE TEMPLE OF ILLUMINATION 

The Temple of Illumination is the great outer body of the 
Temple of the Illuminati. It is the outer circle, an organization 
of kindred souls, who are interested in the truth, who want a pure 
and illuminated religion, but who do not desire to go deeply into 
any religious or philosophical training. 

Each age demands a distinctive type of interpretation of 
truth, adapted to the requirements of that particular period of 
history. Truth is ever the same. Divine Laws have not changed 
since the beginning of time. But the world of thought advances ; 
and each outgoing cycle requires a laying aside of its cloak, as 
the snake sheds its skin, that the incoming cycle may be "clothed 
upon" with a new garment, better suited to its needs. The 
texture and the designs and the coloring of the cloak of thought 
are determined by the particular emphasis that a given age 
employs in the interpretation of truth. For the human race to be 
enriched by all the varied aspects that truth and its realization 
may assume, it is necessary for the cloak of interpretation to be 
doffed and donned, again and again, in accordance with the laws 
of progress ; it is necessary for a new system of emphasis in the 
interpretation of truth to be formulated from time to time. 

The doffing of an old interpretation and the donning of a 
new mark a transition period that is attended by unsettledness 
of mind and by perplexity of thought. It is truly a period of 
stress and strain. The world of religious ideas is now in a 
transitional stage. To satisfy this need, the Temple of Illumina- 
tion offers a new system of interpretation — an interpretation that 
claims to be the natural outgrowth of the cyclic stages through 
which the world has already passed. The law of cyclic changes 
indicates that the time is ripe for a re-statement of religious 
principles, for a new presentation of fundamental laws. The 
unrest and the hunger of the present transitional stage of thought 
demands a different placing of emphasis in respect to the 
essentials of truth. 



Temple of Illuminati 15 

The religious thought of the past few centuries has been 
largely characterized by faith and belief. In respect to the 
teachings of Jesus, the Christ of the first century, the race-con- 
ception of truth has been passing through the period of childhood 
and early youth. Childhood is marked particularly by faith. 
The child has faith in his father. The child believes in his 
father's works and in his principles. When young manhood is 
attained, he is no longer satisfied with mere belief: he must 
demonstrate his faith by executing ideals; he must do such 
works as his father does. As a young man, he still has faith 
in his father; but his faith now demands the opportunity to 
exercise its own powers and to accomplish its own works. Re- 
ligious teachings in the past has been largely occupied in the 
effort to convince mankind of the Messiahship of Jesus, and 
to establish the claims of the Christ. But mere belief does not 
long satisfy. "Faith without works is dead ? ' is something more 
than a trite saying. It is a law of growth that faith must demon- 
strate its powers ; it must work out its principles ; it must execute ; 
it must create. The incoming age should be one that is char- 
acterized by the power of intelligent faith, one that executes 
ideals in harmony with a faith that understands divine law. 

A clear distinction should be made between blind faith and 
intelligent, or a seeing faith; between a faith that is passive and 
a faith that is active; between an inert and a living faith; 
between faith in a personality and faith in a principle, faith in 
a Jesus and faith in the Christ. Jesus is the name of a man, a 
personality. The Christ is the name of the Illumined Soul of 
Jesus. Jesus, as an historic character, lived his earth life, and 
passed out of the plane of manifestation. The Christ, as a 
divine principle developed and individualized in Jesus, is 
eternal; as an Illumined Soul, the Christ is immortal. Faith in 
Jesus, as a personality merely, is a blind faith. Faith in the 
Christ, as a state of consciousness that all may attain by living 
the teachings of Jesus and by obeying the law of love he 
demonstrated is an intelligent faith. 

To meet the need of the age in its demand for an interpre- 
tation of the laws of the spiritual kingdom, is one purpose of the 
Church of Illumination. That it is possible for man to under- 
stand and that it is necessary for him to understand in order that 



ig Soul Science 



he may intelligently obey the law and live a life in harmony with 
it, is a settled conviction among leaders of religious thought 
today. 

That Immortality of Soul is attainable is a fundamental 
doctrine of the Temple of Illumination. Immortality of Soul, 
however, is not thought of as something that is thrust on all 
alike, regardless of their desire or their seeking. It is not an 
inevitable factor of existence. The positive law of goodness 
functioning in the lives of men leads to Immortality of Soul, or 
to Soul Consciousness. In each life is a spark, or a germ, of the 
divine nature. This divine spark is the potential Christ, or the 
potential individual Soul, of that life. This may be nurtured 
and fed until it becomes "the light that lighteth all the world" 
of man's consciousness. When man becomes conscious of this 
light within his own Being, when he recognizes and obeys its 
"still, small, voice," he has reached the state called Illumination 
of Soul, or Immortality; or, to express the same thought differ- 
ently, he has reached the plane of Soul Consciousness. 

The divine spark latent in each individual may become a 
well-formed center of pure, white light. It may become a 
dynamic nucleus of fire — the Fire of Love, the Light of Truth. 
This fact gives the key to the significance of the name, Temple of 
Illumination. The name signifies that each individual is capable 
of becoming a center of illumination. Man is the Temple of 
Illumination, the Temple of the living Christ. Man is the 
architect of the temple of Solomon, which is a spiritual struc- 
ture. The purified love of his own heart and the clarified under- 
standing of his own soul become the altar-fire of this temple. 
This flame unconsciously radiates its light of understanding and 
its warmth of love and "good- will toward men." 

The Temple of Illumination does not point to a heaven 
that awaits the faithful in the hereafter nor to a hell that reserves 
its torment for the wicked in the beyond, nor does it picture God 
as a personal judge of right and wrong. Heaven and hell are 
states of consciousness that begin here and now. Adjustments, 
results, and consequences are not postponed to a future life; 
they begin in the present and continue until satisfaction is made. 
Man's conscience, the God within, the Soul, is judge. Man will 
never find, nor will. he need, a more exacting and severe judge 



Temple of Illuminati \j 



than his own conscience; when its verdict has released him, he is 
released indeed. 

The will of God is supreme in the universe, operating 
directly or indirectly through the Hierarchies of angelic and 
ethereal forces and agencies. The Divine Will manifests its 
supremacy through the operation of natural laws, rather than by 
direct and personal control or interference. The superiority of 
the Divine Will, manifesting itself in the natural functioning 
of laws, rather than by specific control, finds its necessary corol- 
lary in the individual responsibility of man. Man is responsible 
for becoming on intelligent channel for the functioning of divine 
law. The degree of man's ascent toward the divine image in 
which he was created, is determined by the degree of his under- 
standing of these laws and their natural operation, and of his 
ability to live in harmony with them, and, consciously or uncon- 
sciously, to direct and to use them for the betterment of the 
world in which he is placed. He recognizes in the One Spirit, 
the Fatherhood of God; and, in proportion as he lives in accord 
with the divine purpose, does he testify by his life to a practical 
recognition of the Brotherhood of Man. 

The most important of the principles emphasized by the 
Temple of Illumination may be re-stated and condensed as 
follows : 

Although the Will of God is supreme in the universe, its 
supremacy is manifested by the operation of impersonal and 
impartial law and by a system of hierarchial ministry, rather 
than by specific control. 

The divine law of justice manifests itself in the absolute 
operation of the principle of cause and effect; thus, reward and 
punishment are natural consequences resulting from the opera- 
tion of forces set into motion by individual or collective agencies. 
Since all things are created by God and all human powers 
are endowed by Him, they are, in themselves, good ; but, through 
ignorance or through a perverted disposition, man may misuse 
his inherent powers, and thus cause evil. 

Being made in the image of God and being potentially an 
epitome of the universe, it is intended that, through the process 
of salvation, or regeneration, man should cultivate his inherent 
qualities until he attains the state of Christhood, or Illumination 



13 Soul Science 



of Soul, or Individual Immortality — a state that indicates the 
entrance into a higher plane of consciousness and usefulness. 

But, being honored with right of choice, it is possible for 
man, through continued, persistent wrong doing and wrong 
thinking, to diffuse and to disintegrate his powers of soul to such 
an extent that individual immortality is unattainable. 

The cyclic wave of progress demands for this age an inter- 
pretation of the Law that enabled Jesus to bring into conscious 
expression His own Christhood, or Sonship with God. The faith 
of the age demands a testing of the Christ Principles, and a veri- 
fication, in individual consciousness, of the Christ-claim for 
man: "Ye are the temples of the living God;" and "Greater 
things than these shall ye do." 

THE CHRISTIC INTERPRETATION AND MYSTIC 
CHRISTIANITY 

The Christie Interpretation and Mystic Christianity are a 
part of the Temple of Illumination; they refer to the teaching 
of a religion that is free from iron-clad dogmas and fettering 
creeds, they aim at unity and true brotherhood. 

Christie Interpretation, or Mystic Christianity, encourages 
freedom of individual conscience and freedom of investigation. 
It claims to be a science and a philosophy as well as a religion. 
It bases its claims as a religion on these facts: that it interprets 
God and truth to human nature ; that it speaks to the needs of 
the human heart; that it dispenses a reasonable comfort for the 
ills and the vicissitudes of human experience, by interpreting 
them in the light of reason, love, and justice; that, by bringing 
God into the consciousness, it satisfies the nameless and inde- 
scribable longing of the human soul; that it is built en the 
foundation-rock of prayer — prayer the answer to which is deter- 
mined not by favoritism, but by an intelligent appropriation of 
the divine law of supply and demand. 

It bases its claim as a science on the fact that it is built 
on the orderly arrangement of fundamental knowledge — knowl- 
edge concerning the laws of cause and effect in human exper- 
ience; knowledge concerning the creative power of thought; 
knowledge concerning the laws of attainment, the conditions of 
accomplishment, the methods of realization and fulfilment; 
knowledge concerning the principles that underlie the transmuta- 



Temple oe Illuminati 19 

tion cf undesirable thought-environment into desirable; knowl- 
edge that seeks practical application, not only explaining the 
existing conditions of life, but also indicating the laws that make 
possible the improvement of such conditions. 

As a Philosophy, it endeavors to trace first principles in 
the realms of mind and soul, and to lift the veil that hides from 
the untrained eye the vital connection between a given effect and 
its necessitating cause. It clears one's vision regarding what is 
worth striving after in life. It gives satisfaction ir, regard to 
what is the ultimate end and aim of existence. Not to compre- 
hend all knowledge is the criterion of a philosopher; but to love 
wisdom and to seek wisdom in regard to the vital interests of 
human experience. Such wisdom constitutes a practical phil- 
osophy. When the individual has established in his understand- 
ing a reasonably satisfactory philosophy of life, he is free to 
give all his energy in service to others; for his energies are not 
distracted and scattered by doubts, fears, and annoyances; his 
strength and vital forces are not depleted by unnecessary vexa- 
tion of spirit; his interests and his attention are not divided 
between this, that, and the ether. A philosophy that satisfies, 
gives to him that holds it peace and poise of mind; thereby he 
is enabled to give undivided attention to service for others. 

In order to understand fundamental principles, it is neces- 
sary to explain the meaning of certain terms, and to indicate 
clearly the content cf certain expressions as they are generally 
used in Illuminati literature. In current writings on religious, 
psychologic, and philosophic subjects, there is more or less 
confusion in the use of certain words; such as, mind, soul, spirit. 
Again, there is a dearth of expressions and a need of coining 
words to express necessary ideas. There is no adjective or noun 
to denote the attributes of the Individualized Soul, corresponding 
to the words, spiritual and spirituality; while the words, spiritual 
and spirituality are confusing. For, by their derivation, they 
ought to signify one thing; whereas, in common usage, they are 
employed to signify something else far removed from their 
derivative significance. It has been suggested to use the words, 
saulaul and souluality, to designate the attributes of the Illum- 
ined Soul. 

The words, mind, soul, and spirit, are often used loosely; 



20 Soul Science 



sometimes even interchangeably. General usage has established 
for each one many different shades of meaning. This affords 
variety and wealth of expression; but, by this freedom of usage, 
one who is striving to form a satisfactory correlation of ideas is 
led to confusion of thought and to inaccuracy of concept. A fine 
and careful distinction between these words has never become 
universally established. Different writers and different schools 
of thought place their own interpretation on these terms. A good 
way to determine a writer's concept of words is to read all avail- 
able literature from his pen, and to note by the context their 
significance. Thus, in time one reaches a satisfactory compre- 
hension of their content as used by that particular writer; also, 
one gains a sensitive grasp of their significance — a grasp that 
transcends the niceties of definition. However, it is possible to 
formulate some important distinctions in regard to this class of 
words as used in Illuminati literature. 

The word, spirit, as herein employed, refers to the breath of 
life, or to life itself, or to the life-principle. It is common to 
man, animals, and all animate beings. It is a generic term 
rather than a specific, or individual; and, as such, it emphasizes 
the fact that the spirit of man, at the transition state called death, 
returns to the universal storehouse of spirit, or life, and does not 
continue its existence as an individuality. Thus, the spirit of 
man is mortal — mortal as an individualization. To be sure, it 
is eternal in the sense that its particled elements return to the 
great universal garner of vital essences ready to be used in other 
manifestations; it is eternal in the sense that, although all is 
subject to change and renewal of form, according to the divine 
economy, nothing really perishes, nothing is lost. 

The distinction between mind and soul can best be made by 
pointing cut their relation to each other. To understand this 
relationship at the beginning of one's study, is exceedingly im- 
portant; for it is fundamental, not only in grasping ideas, but 
particularly in learning to apply these ideas to practical meth- 
ods of growth. These distinctions are not to be thought of as 
hard and fast definitions of terms, but rather as various ways of 
making clear the essential content of terms as used by this school 
of thought. The purpose is not to define the nomenclature of a 
science for the mere sake of doing so or for the sake of satisfy- 
ing a cold, exacting, scientific type of mind, but to make clear to 



Temple of Illuminati 21 

the earnest, sincere seeker the content of essential terms, that he 
may be able to apply the teachings to his own personal needs. 

The first distinction to be made is that mind is mortal, while 
soul is immortal. Mind is mortal as an individualization. Mind 
is not an entity; it is a fusion of bodily and spiritual elements. 
It is the connecting link between body, soul, and spirit. It is 
not wholly of the body, nor is it wholly of the spirit. It is the 
link between them, the silver cord that binds the three together, 
and makes manifestation possible. 

Again, mind is the creative principle of man's nature, while 
soul is the receptive principle. Man uses mind as a creating 
implement, or a creating agency. Through the power of mind, 
man becomes a creator. In this faculty, he stands alone. The 
animal is a creator in regard to its own species, but in no other 
sense. Man is a creator not only in respect to his own species, 
but in respect to other things as well. He creates character; 
he creates thought environment ; in large measure, he has created 
the conditions by which his life is surrounded. In large measure, 
he has the ability to change condition, the ability to improve them 
if he will. This ability to alter, to transform, to improve, is one 
aspect of his creative tendencies. The Soul, being the receptive 
principle of man's nature, is the storehouse, or the receptacle, 
or the resultant, of that which his mind creates. 

When man realizes that the soul is the result of his own 
creation, and that it partakes of the nature of his own creative 
thought, he will learn to be careful what thoughts and what 
moods he allows in his life. More than this, he will see that it 
is necessary to put forth conscious, deliberate effort, and to give 
himself effective training, in order that the creations of his mind 
may be pure, holy, and worthy. In time, he will come to be 
actuated by one desire, namely: the desire to create no thought 
image and to mould no thought form except that which is in har- 
mony with the love, truth, and justice of the Christ Ideal. 

Another way of expressing the relation between mind and 



22 Soul Science 



soul is to regard mind as the realm of causation; while soul is 
the result of causation, or the accumulation of that which mind 
has caused. Man's thought kingdom is his Cause "World. His 
thoughts have power to produce changes, to bring about results, 
to affect conditions, to create environment. The wise man voiced 
this lav/ when he said: "A merry heart doeth good like a 
medicine.' Each one knows in his own experience how true it is 
that he accomplishes more when his mind — his cause world — is 
tempered by the atmosphere of peace, poise, and composure. 

When man realizes that the soul is the result of his own 
causation and that its character corresponds to the type of 
influences he allows in his own thought kingdom, he will become 
active and earnest in securing masterful control in his realm of 
causes. To be able to take one's place on the throne of the cause 
world and to issue and execute such decrees as are in harmony 
with the love, truth, and justice of the Christ Character — to be 
able to do this, will become his highest ambition. To this end, 
he will put forth every effort; he will give to his will-power a 
rigorous course of training; to his desire nature, he will apply 
every plausible means of cleansing and purifying; his under- 
standing he will subject to patient instruction in the principles 
of love, truth, and justice. 

Sacred literature is replete with figures which illustrate, 
from different points of view, the creative, or active, principle of 
mind, and the receptive, or passive, principle of soul. A favor- 
ite figure among all nations represents mind as the builder, or 
the architect, and Soul as the temple of character that is builded 
by the power of mind. In this building process, mind takes the 
initiative; mind executes choices, selects material, repects ma- 
terial, according to its own judgment; mind makes decisions and 
executes will-power. The builder may pass away, or return 
whence it came; but the temple stands as a living testimony to 
the desires, the choices, the decisions, the imaginations, the 
thoughts, that the architect permitted to enter as building- 



Temple of Illuminati 23 

material into his structure. 

When man realizes that the scul is the result of his own 
building, that the edifice of character is the result of the mind's 
selecting, rejecting, and executing, he will spare no pains in 
; himself such training as a Master Architect needs. 
n is made in the image of God. He is a reflection of 
the Infinite, possessing the powers and the attributes of the 
Infinite. In different beings, these divine qualities are in 
different stages of unfoldment. In one, they may he in a latent 
state, concealed from view beneath the crust of a selfish person- 
ality ; but, unless they have been burned and seared by the fire of 
| tent wrong doing, they are none the less a potentiality, 
- the unfolding processes of growth. In another, they 
may be in the incipient stages of a nucleus of goodness. In 
staie, they indicate an active, wholesome conscience, aitb 
the life may be painfully entangled and fettered and hampered 
by the lower personality. Yet, again, these qualities may have 
become a dynamic, vital expression of individualized life, such 
that the scul is conscious of its inseparable connection with the 
Infinite. They may have condensed into a center of radiation, 
in : a perfect, pyramidal flame, which warms the desire nature 
with love, and illumines the understanding with truth. In this 
state, the divine qualities of love, truth, and justice unconsciously 
radiate, to those with whom the life comes in contact, the bless- 
ings of their inherent goodness. 

Creation is the manifestation of the Divine Mind. All 
things, having been created by God, are, in themselves, good; 
but, through free-will, man may pervert the good by wrong use, 
and thus cause evil; he may misdirect possibilities that are 
inherently blessed, and thus bring on himself and others a pain- 
ful curse. 

In his fourfold nature, body, mind, spirit, and soul, man 
is an epitome of the universe. Potentially, he is the divine 
creation in miniature, and, consequently, has been called the 



24 



Soul Science 



microcosm, or little world. He is the climax and the culmination 
of forces, which for ages have been seeking expression. How to 
use his forces and to express them harmoniously, is the problem 
placed before him. To use them in harmony with the Divine 
Law and the divine purpose and to express them only in service 
to mankind— this is the ideal he must be led to understand and 
to choose for himself. To use his powers and his possibilities in 
obedience to the law of goodness and in keeping with the correct 
understanding of truth, leads to good. To pervert his powers 
and to misdirect his inherent possibilities in channels of error 
and sin, result in evil. 

God has placed no higher mark of honor on man than to 
give him the right of choice, the power of decision, and the 
ability to direct will-power and to execute plans in accordance 
with his own decree. Every power, is, in itself, good, although it 
admits of a twofold expression, positive and negative. Every 
law of his nature is, in itself, good, although it admits of a two- 
fold functioning, constructive and upbuilding or destructive and 
disintegrating. The use one makes of a law determines its 
effect. Every virtue admits of a corresponding vice. Results 
depend on the use given to power, on the direction that a tendency 
takes. Every force, every possibility, placed within man's reach 
is intended to serve a certain noble purpose. When used in har- 
mony with the law of its highest purpose, the result is good. 
When perverted or misused, the results are evil. It is time for 
man to understand that he is individually responsible for putting 
forth intelligent effort to understand the laws of his own being 
and to obey their highest call. 

One distinctive aim of the Temple of Illumination is to give 
clear instructions concerning the laws of right and justice in 
order that man may intelligently choose his steps, and know how 
to culitvate his manifold powers and to direct them in proper 
channels. 

Christie Interpretation and Mystic Christianity, as herein 



Temple of Illuminati 25 

outlined, are not a teaching separate and distinct from the les- 
sons as taught in Soul Science, but form a part of these teachings. 
The books, "Christie Interpretation of St. Matthew," "The 
Illuminated Faith of St. John," and "The Son of God," as well 
as "Christisis" give these teachings in full, and are a part of 
the courses of study offered by the various departments of the 
Illuminati. 

However, it is not necessary for one to take the instructions 
in Soul Science. But simply to secure and read the text-books as 
outlined herein, entitles one to membership in the Temple of 
Illumination. 

In order to belong to the Temple of the Illuminati, which is 
the inner circle, it is necessary to enroll for the course of lessens 
in Soul Science, and to secure the text-books that are included in 
this course of study. 

The seeker after truth should bear in mind that any of 
these books may be bought separately and without obligation on 
his part to join either the Temple of Illuminati or the Temple 
of Illumination. 

Membership is optional on the part of students, and is for 
those who desire fellowship with others who are seeking the 
truth, and for those who understand that only in unity can the 
greatest amount of good be accomplished. 

Address all communication to the Director, 
R. Swinburne Clymer 

Allentown, Pa. 



GOR RECORD 

On June 31st the last delegates who had been attending 
the Sixty-eighth (68th) Convocation of the Rose Cross Order 
left for their homes. 

On the 1st of July we began to arrange the material for the 
book "Fundamental Laws," containing practically all of the 
Lectures that had been delivered during the Convocation and 
also giving a great deal of additional matter and information 
concerning both the work during the Convocation and the work 
of the Rose Cross Order. 

As scon as all the material had been arranged, the book 
went to press and was ready for delivery within eight weeks 
from that date. 

This book is exceptionally valuable in that every article in 
it is really fundamental and therefore of great importance to 
every sincere student. It is a book of over 200 pages. On very 
fine book paper (we could not get regular book paper), bound 
in silk cloth, stamped in gold. Price $1.25. Price of this book 
would actually be about $2.50 but for the fact that donations 
were made by the delegates towards the expense of Publication. 

w %F w 

THE SON OF GOD 

While the book "Fundamental Laws" or "Rose Cross Or- 
der" was in press, we arranged the third edition of the "Son of 
God." This book is too well known to need any description as 
it has been called the most important book of its kind ever is- 
sued. Moreover, the fact that this is the third large edition 
proves this. 

The book is almost the size of the regular $1.25 bocks, but 
as it is used for propaganda work, the price was made at 50 
cents in cloth or 25 cents in paper binding. 

Paper is the same as that of "Fundamental Laws" binding 
also the same in every respect. 

We shall endeavor to keep this book in print even though 



^ Catalog of Mystical Books 27 

an edition a month will be necessary in order to do so. 

» • « 

THE WAY TO LIFE AND IMMORTALITY 



I sss than three weeks after the book "Son of God" had 
gone to press, we found that not a copy of "Way to Life and 
Immortality" was left in stock, but that orders fGr it were com- 
ing in. We therefore at once put to press the second edition 
of this important book and are now able to supply all with copies 
who desire this book. 

Bound uniform with the other two books. Is in silk cloth 
and stamped in geld. Price $1.25 delivered. 



HISTORY OF THE ROSE CROSS ORDER 



This we consider a bock of extreme importance at the pres- 
ent time for the reason that within the past few years not less 
than five different Orders, calling themselves Rosicrucian, with 
slight variations in title, have sprung up, and all of these claim 
to be regular Rose Cross bodies. 

The true Rose Cross was founded in America 68 years ago 
and has continued to exist ever since the foundation. 

In the present book the Life of Randolph is given and many 
extracts from newspapers all over the world. It is shown that a 
United States Attorney had made the statement, to be used 
against Randolph, that he, Randolph, was Grand Master of the 
Rose Cross Order of the v/orld in 1861. 

The student who does not desire to be defrauded, who does 
not desire to join a clandestine body, thinking he had joined the 
true Order, should get this book at once. 

It is printed on extra book paper, for reasons before stated, 
bound in beautiful silk cloth, stamped in gold. Price $1.00 
while the edition lasts. 



28* Soul Science 



OUR RECORD 

Our record, therefore, is four books within the short period 
of ten weeks. This will prove to all that there is a demand for 
literature such as issued by this house. Order now. 

"ANCIENT MYSTIC ORIENTAL MASONRY" 

The Mystic holds that Masonry is the basis of religion; 
rather, that the mysteries of Masonry are also the Mysteries of 
religion; that in Masonry is found the Key to the Mysteries and 
the Key to religion. 

The book is composed of quotations from the highest Ma- 
sonic authorities, and the mystical interpretation has been given. 

The compiler and author has one of the finest Masonic 
libraries in the country, besides having unlimited privileges of 
consulting books and manuscripts on this subject. 

This book is not an exposure of Masonry, but is, from 
every point of view, friendly to Masonry. It is a frank discus- 
sion, a frank interpretation, of Masonry in its highest and most 
sublime form. 

It is a book for all those who are interested in the philoso- 
phies, but is especially valuable to the sincere Mason. 

Printed on fine paper, in two colors, bound in beautiful 
cloth and geld. Price, $1.50. 



A CATALOG OF 

v 

ROSIGRUCIAN and 
SOUL SCIENCE AND SUCCESS BOOKS 




Try 



All books herein listed are part of the teachings formulated and 
given by The Temples of the Illuminati and Illumination 



Published by 

THE PHILOSOPHICAL PUBLISHING CO. 

Allentown, Pa 



Soul Science 



THE SON OF GOD 

The Mystical Teachings of the Master or 
The Christic Interpretation 

The old edition of the book called, "The Son of Man," 
is sold out; and so great is the demand for it that it has been 
completely re- written and much enlarged, and harmonized with 
the teachings as given by the Temple of Illumination. 
Preface. 

In the Preface is summarized the fundamental principles 
of the Christic Interpretation and the characteristics of the 
Christic Law, as advocated by the Temples of Illumination and 
of the Illuminati. 
Jesus an Essene. 

In this chapter is given an historic sketch of the training 
that Jesus received among the Essenes. The harmony is clearly 
shown that exists between the teachings of the Essenes and 
those of the true Rosicrucian Order; and the connection between 
the old Essenean Order and the Rosicrucian Fraternity as 
founded in America by Dr. P. B. Randolph is clearly shown. 
The Son of God. 

Here the expressions of Jesus, "The Son of Man," and 
"then Son of God," are used as the basis of interpretation. The 
esoteric significance of these terms furnishes the foundation of 
the Essenean Law and its interpretation. 
The Sages. 

In this book are given quotations from the great sages 
representing different nationalities, to show that the Illuminated 
Masters of all ages agree in regard to the essentials of a living 
Religion and Philosophy, and that all those who lived in har- 
mony with the Divine Law reached the same state of Soul 
Consciousness. 
The Cream of Christic Interpretation. 

In this book is found the cream of the Christic and the 
Rosicrucian teachings. It is a book that should be given to your 
friends, whoever they may be; and it is issued with this especial 
purpose in view. 
The Book Itself. 

The book is printed on laid paper, beautifully bound in silk 



Catalog of Mystical Books 



cloth so as to harmonize with "St. Matthew" and with "St. 
John." It is a $1.25 book; but, as we desire that it shall be 
used as a propaganda book, we offer it for 50 cents. 

A limited number of these books are bound in paper, and 
can be had for 25 cents. 

Some of the friends and the Brothers of the Illuminati 
have ordered as many as 20 copies in cloth, in order to use them 
as gift books. Do not miss obtaining at least one copy; and, if 
possible, order more to present to friends whom you wish well. 

* * * 

CHRISTHOOD 



Second of the Text-books Issued by the Temple of 
Illumination 

Christie Power can be awakened only through obedience 
to the Divine Law. When we obey this Divine Law, then is the 
Christ Child born within us; and, if we continue in the way, this 
child grows to manhood and enters into power. 

The millions are today locking forward to a world teacher, 
to a new interpretation of the Law; for they instinctively know 
that to understand the law, to live the Law, is to give man power. 

"Christhood" gives positive instructions concerning the 
power to be obtained through soul development. It not only 
hints at the powers, but it gives many clear instructions as to how 
to live in order that these powers may be obtained. 

Contents 
The Christ. 

Showing who and what the Christ is. The Son of God ; His 
Work ; the Inner Man ; how you may become the Son of God. 
The Divine in Man. 

Showing that all men are Divine if they but awaken the 
Divinity within them. It elucidates the meaning of "Man being 
the Temple of the Living God." 
Development. 

Giving the laws for the inner development which lead to 
Real Initiation. It also gives many of the laws and rules for 
Soul Development. 
Formology. 

Showing the necessity of forming a clear idea of what you 
wish to be. Also of the necessity of developing this idea. Full 



Soul Science 



mental laws are given. 
Power of Love. 

One of the greatest powers in the universe. It shows how 
all things may be accomplished. 
Christ and Osiris. 

Showing how the principles of the Christ and Osiris were 
the same, and much of ancient initiation is also given. 
Development and Employment. 

Proving that it is not necessary for the student to give up 
honest labor in order to become a Leader or Master. 
The Religion Demanded by the People. 

Millions realize that a true religion — a religion of the 
heart and soul — is much needed. Many grope in darkness, 
never finding light. The beauties and practical points of this 
religion are clearly set forth. 
Temple of Illumination. 

Giving a discourse on the Temple of the Illumination of 
the Soul. The religion that millions demand, but have here- 
tofore sought in vain. Leaders are wanted everywhere. 
Healing. 

True Soul Science. Giving concisely, but fully, instructions 
that are alone worth more than the cost of the book. 
Prayer. 

Explaining why prayer is, and is not, effective. It reveals 
this most important mystery. 
The Book Itself. 

The book is printed on laid paper, beautifully bound in 
silk cloth and side stamped in gold. It harmonizes with the first 
text-book, "Soul Science, the Way to Immortality." Price 75 
cents, postpaid. 



SOUL SCIENCE THE WAY TO IMMORTALITY 



The Coming Christ 

It is universally admitted among scholars that we are on 
the Threshold of a new Dispensation. This means that we are 
expecting a new Law, which shall govern all things. To state 
this more correctly, we are expecting a new interpretation of the 
old Law, an interpretation that is at once practical and mystical. 



Catalog of Mystical Books 



Centuries ago, when civilization had reached a state some- 
what similar to the present, when the time was ripe for a new 
Law Giver, or a Master who should anew interpret the Law, 
Moses appeared to the civilization of that age. 

Centuries later, when the dispensation brought about by 
Moses was nearing an end, and new expectations arose among 
the people, the Master Jesus appeared and gave a new Interpre- 
tation to the same Laws interpreted by Moses centuries before. 

The old cycle is at an end, a new cycle has begun; and 
there is, among the people, anticipation of a new Age. As, in 
the long past, Moses gave a new interpretation to the people, 
Moses who had been taught and Initiated among the Egyptian 
Priesthood, and, as centuries later, the Master Jesus, also taught 
by that same Priesthood, then called the Essenes, so now, in the 
new Age, who other than the same School of Priesthood should 
give forth the New Interpretation of the Law? 

"Soul Science, the Way to Immortality" is the first of the 
text-books given out by this many-cycle-old school. In this 
book will be found a great many of the Christie Interpretations 
in harmony with the coming Age; for in this book is pointed out 
"the Way, the Truth, and the Life." 
Annunciation, or Conception. 

When the Soul succeeds in arousing the Mind and the Will 
to a desire for Truth, for Wisdom, and for greater Love, it is 
planting the seeds, or the Conception. Man cannot, and will 
not, accept of anything until there is something within him 
which tells him that it is truth. Thus, when we turn from an 
old condition to a new one, from an old belief to a new belief, it 
is a condition of Conception that has taken place. 
The Confession. 

Sorrow for old deeds and turning away from them, accept- 
ing new and higher belief in a just Law, and living in harmony 
with the Law — this is repentance. It is a confession; for to give 
up the old, and accept the new, is to confess that the old was in 
the wrong. 
Re-Birth — Baptism by Fire and the Holy Ghost. 

Few know the mystery of the Baptism by Fire. In this 
book the mystery is made so plain that all can understand it. 
The Baptism by Fire is the coming into Conscious Sonship with 
the Father— the Birth of the Christ. 



Soul Science 



The Coming of the Christ. 

The various theories and guesses of the unenlightened are 
completely changed into Light and Understanding, as the full 
truth is unfolded and the mystery concerning the Coming Christ 
is revealed. How will the Christ come? When will he come? 
Where will he come? 
The Judgment. 

The Judgment Day has been portrayed as a day of terrible 
trial. What is the Judgment? When is it? Are all judged 
upon one day afar off, or is there a judgment every day and for 
every one? The Judgment has no terrors for those who know. 
The Judgment is not a day to be thought of with terror, but is 
something that we can change if we will. 
The Awakened Soul. 

The Soul that has awakened knows its birthright, knows 
good from evil, false from true. There are no more terrors of 
the Threshold when the soul awakens from its sleep and unfolds 
in Light and Wisdom — when Illumination is reached. 
Building of a Soul. 

The mystery for the millions to know; for to know is to 
become free. There is a right way and a wrong way. The 
architect knows his plans of work, so should the soul builder. 
Every living human being must become a Soul builder in order 
to become Immortal. Many are building upon the sand, without 
knowledge of the rock of truth. 
Works and Faith. 

Where there is true faith, works will be manifested. Faith 
without works is dead. He who has true faith will do the works 
according to his faith. 
Understanding and Love. 

Those who know Love understand all mysteries. Love is 
the Key to Wisdom; and Wisdom unlocks the doors to Under- 
standing. 
Atonement. 

The meaning of At-one-ment. Unless we become at-one 
with the Father, we cannot know the Christ. To know the 
Christ is to become Illuminated. None can reach Immortality 
except through the Atonement. 
Crucifixion. 

The real meaning of Crucifixion. Soul Science and the 



Catalog of Mystical Books 



Christie Interpretation alone can give the true meaning. 
The Passover. 

There are few who know the true meaning of the Passover. 
The Passover is not a feast to be held once a year, but has a 
deeper, a mystical, or occult, meaning. None can become Im- 
mortal, none can become one with the Father, unless they have 
gone through the Passover. 
Illumination. 

Illumination is the resurrection of the Christ. The Resur- 
rection always comes after the Passover. 
The Christ. 

If we walk as he walked, we shall become like him. To 
walk as he walked is to obey the same laws that he obeyed and in 
the same way. Mere belief will not give us the Christ; but in 
believing and in doing alone is to be found the Christ. 
Healing. 

John the Baptist taught the Laws of the Mind, or Mental 
Healing; but Soul Science and the Christie Interpretation teach 
the Healing of the Soul. 
The Book Itself. 

The book is printed on laid paper, beautifully bound in 
silk cloth, and side and back stampel in gold. More than 200 
pages. Price $1.50, postpaid. 

9f w w * T? tF 

THE ILLUMINATED FAITH 






St. John Mystically Interpreted 

A test was recently made by the Temple of the Iluminati 
to find out what subjects most interested those whose names 
were on their mailing lists. These subjects included ''Soul 
Science and Success," "Spiritual or Mystic Christianity," and 
the "Christie Interpretation." Out of five thousand names, the 
largest number was interested in Mystical Christianity; the next 
largest number was interested in the Christie Interpretation. 

The book now offered to you is a complete and exhaustive 
Mystical Interpretation of the Gospel according to St. John, 
so well called the Philosopher of Love. 
Christhood. 

Throughout the lessens of the book, the subject of Christ- 



g Soul Science 



hood is exhaustively dealt with. Do not think that the method 
of attaining Christhood is only hinted at; for much more than a 
hint is given concerning the subject. Indeed, it is carefully 
emphasized from many points of view. The teachings of St. 
John are treated in their entirety, and are fully and completely 
explained so that all may live the Illuminated Life and become 
as the Christ. 
Initiation. 

Throughout these lessons it is clearly shown that Attaining 
the state of Christhood means that he who so attains has reached 
Mastership, or Initiation. 
Soul Consciousness. 

To reach Christhood is to become Soul Conscious. Those 
who reach Soul Consciousness reach what several well-known 
writers have named "Cosmic Consciousness." 
Illumination. 

Illumination is reached when the mind has become awak- 
ened and enlightened, and when through this awakening the 
Mind Forces are used in the building, or creation, of a Soul that 
is "Consciously Conscious." 
The Goal: 

St. John recognized the one great Law — that the goal of all 
human endeavor is to become a Conscious Soul, a Cosmic Being, 
and that potential Christhood is nothing less than this. 
The Divine Law. 

Unless man understands the Divine Law and obeys it, he 
can reach neither Christhood nor Soul Consciousness, and it 
was the labor of St. John to teach men this Law. 
Love. 

St. John has been called the Philosopher of Love because 
the base of the whole work in the redemption of man, according 
to his teachings, is love. 
The Ancient Wisdom. 

The whole Philosophy is based upon the fundamental 
principles as taught in the Ancient Wisdom by the old Masters. 
Each Law is made plain, and, in many instances, appropriate 
illustrations are used. 
The Crucifixion and the Resurrection. 

The old Theological explanations are no longer believed in 
by mankind, and advanced criticism does not accept them. In 



Catalog of Mystical Books 



this book a clear explanation is given; and, in the light of the 
discoveries of the TEth Priesthood, it is shown, beyond the possi- 
bility of contradiction, that not only could Jesus, having become 
the Christ, arise from the tomb but that any man now on earth, 
if he will obey the Divine Law, can do the same. 
The Book Itself. 

The book is printed on laid paper, bound in silk cloth, 
and throughout is in harmony with, and a companion to, "St. 
Matthew." It contains 53 chapters or lessons, and can be 
used as a text-book in schools and colleges where "The Illum- 
inated Faith' is taught. Price $1.25, postpaid. 

4ts -3fc 4ts 

WWW 

THE ILLUMINATED FAITH 



The Christic Interpretation of St. Matthew 

Who does not know of the unrest among the multitudes of 
today? Who is not aware of the fact that the many have lost 
faith in the established church of the present day? Who is not 
aware of the clearly apparent fact that millions of people are 
seeking, here and there, for a new religion — a religion or relig- 
ious teaching, that is practical and can be applied in all the 
walks of life ? 

Many think that the Bible is a useless book, that it contra- 
dicts itself, that in it are found teachings which have been 
clearly disproved by science. 

But there is one thing these multitudes do not know. They 
do not know that there is nothing at all the matter with "the Old 
Book," they do not know that all that is in the book is actual, 
scientific truth. They do not know that the fault lies, not in the 
book, but in the interpretations of the book. 

In the Christic Interpretation, a clear distinction is made 
between those teachings of the book which should be considered 
literally, and those which must be considered symbolically. 

When this is done, we find that the teachings are practical, 
that they can be applied in ordinary life, and that to apply them 
means health, wisdom, peace of mind, and success in life. 

The Interpretation of St. Matthew is the first attempt of 
the Illuminati to give to the seeking world a clear interpretation 
of that Gospel. The interpretations are such as can readily be 
understood by alL These Laws can be applied in every-day 



10 Soul Science 



life; and to apply them is to find peace, it is to find new life, 
a new faith in God and His revealed teachings. 

To obey the Laws as interpreted in this book is to find the 
Christ, to find Conscious Sonship with the Father, and to find a 
religious faith that nothing can shake. 
The Higher Law. 

The Higher Law governs the body, the mind, the spirit, 
and the Soul. A clear distinction is made between these four 
departments of man's being. 

The Illuminati is the only school that makes this distinc- 
tion, and shows the reason for it. 
Development. 

The wise know that it is not well to undertake any develop- 
ment unless one clearly understands what he is doing. To under- 
take to run an engine, without understanding the mechanism, 
and how to set it in motion, how to stop it, how to feed, and how 
to oil it, would be dangerous. It is just as dangerous to meddle 
with the human machine without an understanding of the Divine 
Law. 
The Forces. 

The Divine Law controls all the forces in nature. The 
Divine Law and the Natural Law are one; but the Divine Law 
applies to the things of the Soul, while the Natural Laws apply 
to material manifestations. To break one is to break the other. 
True Guidance. 

The book is a guide. It is such a guide as all need who de- 
sire to follow the Path to Life, and Light, and Love. Occult 
and Mystical Laws are clearly interpreted, and the reasons given. 
Going Astray. 

There is no danger of the seeker's going astray if he studies 
these Laws and obeys them. 
The Forces and Their Use. 

All forces are for use; otherwise, a Wise Creator would 
never have brought them into existence. Wisely used, they will 
enable the seeker to make all the resources of his fourfold nature 
available and productive, so that he may create and execute 
plans, make his way through obstacles, and realize his highest 
ideals; in other words, an intelligent application of these forces 
will enable him to become and to accomplish. 
The Book for You. 



Catalog of Mystical Books \\ 

The book explains, from various points of view, the Divine 
Law underlying all things; and, if you become thoroughly estab- 
lished in its principles, there will be little likelihood of reaction 
from the forces you set into motion by your intense desires. 
The Book Itself. 

The book contains 265 pages; is printed on beautiful laid 
paper, bound in silk cloth; side and back stamped in gold. Is a 
standard text-book to be used in Soul Science schools and col- 
leges and in class work. Is used at the "Beverly School of 
Sacred Science" when in session. Price $1.50, postpaid. 

# # * 

CHRISTISIS 



Higher Soul Culture 

The lessons on Soul Culture in this book are a happy com- 
bination of two important features : first, they afford instruction 
concerning the fundamental truths of life expressed in language 
.simple yet comprehensive; second, they afford practical sugges- 
tions concerning the application of these truths to the develop- 
ment of one's Soul nature. Thus, they satisfy two needs of the 
honest seeker, instruction and self-training. 

The book is not for the idle curiosity-seeker. It is for the 
one who is eager to find the truth and is willing to submit him- 
self to patient self-training that the truth may be unveiled to his 
own consciousness. 

These are rightly called lessons, in that they teach; they 
are rightly called "lessons in Soul Culture," in that they offer 
and explain simple practical methods by which the Soul Nature 
of man may be developed. It is a text-book, in that it gives a 
definite course of study, and gives general outline of a specific 
course of self-training. 

It is a book for the teacher because it is an excellent guide, 
in that the expressions are clear, yet condensed, leaving room 
for the teacher to follow his own inspiration in expanding and in 
illustrating the principles taught therein. It is a book for the 
student who has no teacher, because the instructions are so clear 
that he need make no mistake. 
Lesson One. 

Teaching that within himself each one must seek for, and 



Soul Science 



find, all power. Telling what to do, and how to do it, in order to 
develop the likeness of the Christ, the true Christisis, within 
himself. 
Lesson Two. 

The beginning of wisdom and knowledge. Teaching the 
Science-Religion, the wedding of Science with Religion. The 
giving up of mere belief in the acceptation of reality. 
Lesson Three. 

Life is concentration. Concentration is accumulation. 
Accumulation is power. The Magnetic Center, its finding, 
development, and power. 
Lesson Four. 

The undeveloped soul within man, like unto a seed. The 
seeds that lie dormant, the seeds that spring up and die, and the 
seeds that spring up and grow. The Divine Spark within. The 
development of the Christisis. Man a creator. The esoteric 
teachings of the Masters. 
Lesson Five. 

The whole external universe is the outpicturing of the 
thoughts retained within the Infinite Soul. God pictures the 
universe in His mind, and it becomes. Likewise, man can pic- 
ture a universe in his own mind and cause it to become manifest. 
Material success and spiritual success. True success is one. 
The religion-science world. 
Lesson Six. 

The Master of Mysticism, Jacob Boehme. "God intro- 
duces His will into nature for the purpose of revealing His 
power in light and majesty to constitute a kingdom of joy." Will, 
the lever that lifts in any desired direction. How to use the 
power. Two aspects of the force. The grand faculty. 
Lesson Seven. 

Mind, not magnetic. Mind is electric. The Soul is the 
Magnetic Center. Mind the dynamo. Mind an electrical gen- 
erator. The laws of of creation. The great secret of personal 
magnetism. 
Lesson Eight. 

The physical plane. The earth plane. The Soul plane. 
Limitation is bondage. Limitation is not reality, it is not life. 
Life is universal, it is unlimited. We can draw from the Uni- 
versal Center as much as we need. We are limited only as we 



Catalog of Mystical Books 13 

limit ourselves. 
Lesson Nine. 

"I and the Father are One." "I am in the world, but not of 
the world." The proof that man may live on the earth plane, 
but not be of that plane. All states are but conditions of mind 
and soul. Man is limited only as he limits himself. The voice 
of conscience is the voice of God speaking within us. 
Lesson Ten. 

The new life. In trying to find the universal life, you try 
to find the Christisis. The Christisis is the Son of God. The 
Christisis is the unity of man with God. The Christisis is the 
wedding of Science with Religion. The becoming One. The 
Soul is the life of man. The body is simply the necessary vehicle 
through which to manifest. 
Lesson Eleven. 

Individual responsibility. No one can escape from the 
law of cause and effect. It is absolute. 
The Book Itself. 

The book consists of an Introduction ana eleven lessons. 
One hundred and ninety-two pages, printed on one side of sheet 
only. Printed on 80-pound beautiful cream Alexander book 
paper, and bound in buffing, with back and side stamped in gold. 
It is the text-book of the third year's lessons. 

This book may be bought separately. The price is $5.00. 

THE DIVINE LAW 



Inner Aspect 

In this book, many of the aspects of the Divine Law are 
taught in their application to the life of man. 

The Laws here taught have to do with the Mystical side 
of life, those things which concern the Soul, the Life after this; 
or, the Law concerning the present life in its esoteric sense, so 
that, when the present life ends, it will be actually a continuation 
of the present life on another plane of existence. 

These Laws, as here taught, are practical. We know that 
they are practical; for they are, in nearly every case, answers 
to questions received from some perplexed student. These expo- 
sitions of the Divine Law are answers to such questions as were 



]4 Soul Science 



received from students in the Temple of Illuminati. We there- 
fore know that they are adapted to seekers' needs. 

These expositions of the Divine Law formerly appeared in 
The Initiates, and are demanded in book form, in order that 
the student may have ready access to various phases of the Fun- 
damental Law in its application to life. 

Contents 
Initiation. 

Around the word "Initiation" centers all the work that has 
to do with the student who takes up the higher Life, the life 
that is different from that which is ordinarily led by man. 
Moreover, there is no word in the English language which is 
explained in as many different ways as the word "Initiation." 
In this chapter, a sane, rational, and mystic explanation is given 
of the work of initiation ; and to give careful study to the chapter, 
and to heed the instructions contained therein, would be the 
means of saving thousands from unnecessary suffering and from 
traveling the wrong path, a path which leads to disappointment. 
The Cause of Suffering. 

Man suffers. There is no gainsaying that point. But why 
is it necessary that he should suffer ? Is there a good reason for 
it? What is the reason? Does man suffer for any other acts 
than those connected with the present life? Does he suffer for 
the sake of others? All these questions are fully answered and 
a reason given for it. No sincere student can afford to be ignor- 
ant of the great Law; for it will show him that both God and the 
Law are just. 
Man in the Great Beyond. 

What is the status of man in the Beyond? Is his destiny 
irrevocably sealed at the transition called death? After having 
lived a godless life during his earth existence, is he forever 
debarred from the opportunity to accept the divine standards, 
and to amend his ways in harmony with them? In this chapter, 
the life of man in the Beyond is made clear in every respect. He 
is taught the Laws and the conditions that make for the future, 
the life on the Soul plane. The Laws of growth and develop- 
ment are clearly taught; and he is shown just what is necessary 
in order to advance continually without being retarded by ignor- 
ance and false beliefs. This chapter alone is worth more to the 
sincere seeker than the cost of the book, 



Catalog of Mystical Books 15 

The Origin and the Seat of Evil. 

Is there evil in the world? There are those, so-called 
teachers, who claim that there is no evil. This claim is based 
upon the fact that God made all things and that when he made 
them He made them good. The School of the Christie Interpre- 
tation admits this fact; but it recognizes the greater fact that, 
when God made man, he gave him free-will, the right to use 
things for good or for evil, and that a good thing can be used for 
an evil purpose. The Law is fully taught in this chapter, the 
reason and the cause for evil given, and clear instructions for 
the overcoming of evil through obedience to the Divine Law. 
The Status of the Soul. 

What is the Soul? Do all souls reach perfection? How 
are we to account for the different stages of development which 
different souls reach? 

This is one of the most important chapters in the book. It 
is clear, sane, and to the point. It shows just what the soul is, 
where it is, and what it may be. It answers the question that is 
uppermost in the minds of the multitudes. 
The Law of Freedom. 

What constitutes freedom? This is the question of the 
ages. All men desire to be free, to do as they think they should 
do; but few really know what freedom means. Very often they 
free themselves from one bondage only to come under a greater 
bondage. The old saying, "Know the truth and the truth shall 
make you free," is full of meaning; but we must know how to 
search for truth, where to find it, and how to apply it. 
The Law of Faithfulness. 

What constitutes faithfulness? To whom should we be 
faithful? All Divine Laws center around one Being, the One 
Being manifested in two. God the Father, or call Him what 
you will, is the One Being; man is but a part of that Being. To 
be faithful to God means to be faithful to the self. Faithfulness 
to these means faithfulness to all else ; and to be faithful in truth, 
is to be a success upon all three planes of being. Faithfulness 
to the object underlies all real things in life, no matter upon what 
plane man may be. Before he can attain full satisfaction, man 
must understand the Law of Faithfulness. 
Protection Through the Divine Law. 

Can the mind of man be free from the adverse influences of 



16 Soul Science 



other minds ? Is it possible for man so to live, so to think, that 
he need not be affected adversely by the perverted wills of other 
human beings? These questions are agitating the minds of 
many, especially those who are becoming awakened to higher 
ideals of living and thinking, and are seriously perplexed over 
the possibility of becoming victims of unprincipled wills. In 
this chapter, the Laws are fully taught, and, if obeyed, there 
need be no fear whatever. Frankly stated, this chapter is alone 
worth more to the student of the Mystic and Occult than the cost 
of the set of books ; for it means freedom from fear concerning all 
evil influences of whatever nature. 
What of God, the Father? 

In this age when unbelief seems to be rife, when men 
seemingly believe in nothing, not even in themselves, it is high 
time that consideration be given to that which our forefathers, 
in faith and love, called God. Men now, are beginning to pre- 
tend that there is no God, no beneficent force in nature. Such is 
not the case, and the Christie Interpretation believes that, when 
men are taught the truth concerning the Father, they will again 
believe, and, through their faith, manifest the goodness of the 
Father. False interpretations of mystic truth has been the 
cause of the present unbelief. A mystic and sane interpretation 
will bring men to have faith, and, through their faith, to mani- 
fest goodness, truth, and power. 
Prayer and the Unity of Souls. 

Is there power in prayer ? Can Souls be united in a prayer, 
or a Sacred Mantram, and does such unity give power, or bring 
an answer from the source of power ? These questions are fully 
answered. Moreover, this chapter, clearly shows the true meth- 
od of prayer, which is, in fact, concentration. It shows why such 
concentration should be had, and why Sacred Mantrams do 
possess power. 
The Unborn and the Divine Law. 

There is no greater need than that of teaching prospective 
mothers the laws that concern motherhood, the law that makes it 
possible for them to have healthy, bright, and desirable children. 
There is a Divine Law which has to do with this ; for this is the 
most sacred duty of mankind. The instructions given are clear 
and to the point. It is possible for every woman to obey them, 
and therefore possible for every woman to have children that are 



Catalog of Mystical Books \] 

desirable and an honor. 
The Book Itself. 

The book is printed on beautiful laid paper, bound in silk 
cloth, and in perfect harmony with the books, "St. John," "St. 
Matthew, 1 ' and others of the Christie Interpretation The price 
is $1.25, postpaid. 

*• # * 

THE DIVINE law- 



Outer Aspect 

This book is a companion to the book, "Divine Law, Inner 
Aspect;" but it deals more with the Laws that have to do with 
success in life than with those Laws which concern only the 
Mystical, or the Inner, Life of man. 

However, it must not be understood that these same laws 
have not also to do with the Inner Life; for to break anv Law 
that concerns the Physical being, or the material life, is also to 
break the Law that concerns the Soul; but these Laws have more 
especially to do with the things of the physical plane. 

Contents 
The Leaders. 

Men have said that in this age it is almost impossible for a 
man to succeed. The fact is, never in the history of the world 
was there such a demand for real, capable men and women. But 
they must be capable in the real sense of the word, they must be 
fully rounded cut, proficient in the things they would undertake; 
and, above all, they must be loyal to that which they undertake, 
in other words, put their whole heart, mind, and soul into the 
work, and not attempt to dabble in this, that, and every other 
thing. The Illuminati, with its Christie Interpretation, needs 
leaders, true men and women; and there is power, contentment, 
and advancement for such. 
The Confessional. 

Can the confession, or rather, can any confessional have 
part in the work of the Illuminati? To answer this question, we 
need but ask another : Is it necessary for men and women in the 
present age to confide in anyone? Is it necessary for them, at 
times, to relieve the mind of pent-up feelings? We do not 
endorse the old idea of the confessional; but we believe that 



2g Soul Science 



human nature is much the same today as in the fore time, and 
that men and women need those in whom they can confide, and 
from whom they can receive instructions and words of encourage- 
ment, i 
A Promise, a Pledge, or an Oath. 

What of the promise, the pledge, or the oath, made by man? 
Is it to be upheld? Has it any place in the life of the modern 
man ? These have been perplexing questions of many students ; 
and the Christie Interpretation answers them clearly and fully 
and according to the Divine Law. 
Destructive Effect of Negative Yogaism. 

To the Western Mind, the terms, Adeptship, Mastership, 
Yogaism, Psychism, Yogi, Master, Adept, and Psychic, are apt 
to present vague and confused ideas. Moreover, in the present 
day, when destructive Occultism is being so widely taught, it is 
time to sound a warning so that the beginner may be protected 
from spurious occultism, from those teachings which would make 
him a mere machine, to be used by other beings, embodied and 
disembodied. The chapter is clear to the point, and spares no 
one, though absolutely impartial and just in its conclusions. 
Why is Man a Failure ? 

What is it to be a failure ? Why is man a failure ? What 
constitutes a failure? When we know what it is to be a failure, 
the reason for it and what constitutes a failure, then are we also 
prepared to find the remedy and to apply it. When we teach 
man the reason of his failure in every walk of life, then we can 
also teach him how to succeed, and this is one of the greatest 
works of the true teacher. This chapter on the cause of failure 
should be read, studied, and its suggestions applied by every 
man and woman in the world. The Laws applied will lead 
from failure to success. 
The Law of Vibration. 

Every one interested in the Occult and Mystic desires to 
advance in the science and the art of Soul Culture. Soul Cul- 
ture is based upon absolute law, just as the building of a house 
is based upon absolute laws, laws which are known to the 
architect. Unless the student fully understands the Laws of 
Vibration, he cannot make much progress; and, the sooner he 
understands that every thought, every desire, creates vibrations 
which help him either to build up or to tear down, the better 






Catalog of Mystical Books 19 

Magnetic, or Drawing, Power of the Mind. 

In nature, magnetism is active force, or energy. It is a 
drawing, or attractive, power. It is a force that draws things to 
itself. It may attract life, or life-giving forces ; or it may attract 
to itself that which produces death and failure. No one can be 
truly successful unless he possesses the power called "magne- 
tism;" and the more abundantly he posses it, the more successful 
he will be. 
Highest Magnetic, or JEth Power. 

Within every living thing, there is a power, a force, called 
magnetism. This power, this force, this energy, may be in 
different states of manifestation: it may be latent, it may be 
inert, it may be in an active state; or it may be reversed — that is, 
the power may be negative and of no use to its possessor; or it 
may even be misdirected and thus be a positive detriment to the 
possessor so long as it continues to be reversed. Without positive 
magnetism, man is a failure, no matter what his status on the 
earth plane may be. Learn the Law and be free. 
Thought and theJEth Forces. 

In the forces produced by thought lies the secret of all power 
that man can ever obtain. By thought, we concentrate upon a 
given object; and, through concentration, we accumulate the 
power to obtain the thing desired. Herein is found the power 
that brings us either failure or success; and it is a lesson that 
all must learn in order to succeed. 
Miracles. • 

The common error concerning miracles is to regard them 
as effects without causes, sudden vagaries of the Divine Mind. 
Effects without cause contradict nature and all natural laws. 
A single miracle of this class would destroy the universal har- 
mony, and reduce the universe to chaos. It is customary among 
both the educated and the common classes to designate as 
miracles those things which the mind cannot comprehend. The 
chapter clearly explains the parable of the Master Jesus concern- 
ing the loaves of bread and the parable concerning walking 
upon the waters. 
The Book Itself. 

The book is printed on beautiful laid paper, bound in silk 
cloth, and in perfect harmony with the books of "St. John," "St. 



20 Soul Science 



Matthew/ 1 and others of the Christie Interpretation. The price 
is $1.25, postpaid. 



SPECIAL 

All the articles as they appear in these two books appeared 
in 'The Initiates." We have about 100 copies of the "The 
Initiates" beautifully bound in silk cloth. While they last, copies 
may be had for $2.00. 

By ordering a copy, you will have all that would appear in 

the two volumes besides some valuable additional matter. Order 

at once. 

* # * 

RAKADAZANISM 



The Exalted Life 



As the title indicates, this book deals with the Science and 
Art of LIVING — living the Highest Ideal possible to man. It 
pertains to the culture and normal development of man's entire 
being — body, mind and soul. 

The book recommends itself to the true seeker particularly 
on this ground ; it is the result of years of practical experience in 
teaching the Higher Life to students. Consequently it is not an 
untried theory nor something far removed from human need. 
It is largely composed of material that has already been used in 
personal letters to students in answer to their question* regarding 
individual difficulties. It has satisfied the needs of others, why 
not yours? 

The book recommends itself to the earnest seeker again, in 
the most helpful manner, in that it sounds a clear warning 
against certain erroneous teachings that may have come to the 
student and makes clear WHY they are erroneous. These sug- 
gestions and warnings alone are worth the price of the book to 
one who has wandered through many phases of modern teaching 
concerning the Science of Life; for fundamental principles are 
made so clear in this book that one can readily see wherein the 
error lies in other systems of Self- Culture. As one studies 
carefully The Exalted Life, something within says, "These 
principles and deductions are correct.'' 

The book presents the philosophy and general principles 



Catalog of Mystical Books 21 

underlying Self-Culture, including Health Culture, Soul Cul- 
ture, the natural method of Rejuvination of the body and conse- 
quent Regeneration of the whole being, leading to conscious 
Immortality of the Soul. 

The chapter on "The Metaphysics of Regeneration and 
Immortality" deals with such unique topics as these (among 
others not to be mentioned here for want of space) : Interpre- 
tation of the "Fall of Man;" Distinction between soul and 
spirit; First and Second "Fall of Man;" First and Second 
Resurrection of Man;" Correct use of the Sex Function in the 
process of Regeneration; Interpretation of the Tree of Life and 
the Tree of Death, the Flaming Sword, the Lifting up of the 
Serpent in the Wilderness; Women's exalted place in the work 
of the Regeneration of the race; Finding the Ineffable Light 
Within; The Bread and Water of Life; Physical and Spiritual 
Effects of the true exaltation of the sex forces; Correct Use is 
the Law in all things; Why a teacher is necessary in Soul 
Development; Soul growth must be gradual. 

The chapter on "The Science of Youth and Regeneration" 
or "The Regenerate Life" is full of inspiration. It deals with 
the Laws that govern health, strength and beauty, under such 
topics as these: Consciously cultivating a youthful mind and 
body; Constant renewal of physical cells; Transmutation of red 
corpuscles into white; Sex power is Soul power; Proper use of 
generative forces in promoting youthfulness and long life; The 
Elixir of Youth may be a reality; The Gospel of Life; Thought 
attitude concerning age and death; Destructive effects of fear; 
Regeneration belongs to body as well as soul. 

The closing chapter of the book deals with Hygienic Laws 
under such topics as, The Natural Food of Man; Bath for 
cleanliness and Bath for absorbing magnetism and for Scul- 
development ; Correct Breathing; Value of Sun Bath. 

This book will be warmly received by the advanced student ; 
for it presents in a new light truths already known to him 
together with many new aspects of truth. To the beginner it is 
indispensable; for it will give him a correct start in regard to 
matters of fundamental importance. This book is worth while. 

Description. The book has 180 pages. Printed on good 
book paper and bound in cloth with gold stamp on side and back. 
A limited de Luxe edition was issued. This edition is in beauti- 



22 Soul Science 



ful Berkshire book paper and bound in silk cloth. The price 
of this to all is $10.00. 

This is a strictly private book and obligation of silence is 
required from all who desire it. 

• #«#•• 

"THE WAY TO LIFE AND IMMORTALITY" 



No book ever issued by this house has sold so well, and 
given such universal satisfaction, as "The Way to Life and 
Immortality. 

This has well been called the most important book of the 
Age. Those who are no longer satisfied with the present-day 
presentation of religion, science, and philosophy, and who believe 
that there is something greater, deeper, and more sublime in life 
than generally recognized, will find this just the book to en- 
lighten them regarding that something Higher, something 
Deeper, and something more Sublime. 

The teachings of the book are in entire harmony with the 
article on "The Divine Spark." In fact, this is the most impor- 
tant text-book of the Illuminati. 

The book contains more than 200 pages, printed on fine 
paper, and beautifully bound in cloth. Price, $1.25. 
****** 
"THE WAY TO GODHOOD" 



To those who want to get away from the poor, "worm-of- 
the-dust" idea, inculcated by many of the churches, no book 
ever issued is as important as this. This book teaches man so to 
live that he becomes not only a man, but even more than man; 
so to live that he will reach toward Godhood, toward all that is 
desirable, all that is worth while. 

It condemns the theory that man is a worm of the dust, and 
holds that man is not a weakling, but that he has within himself 
the germ of all strength; that he is not a slave, but a master; 
not a child of the devil, but a son of the Godhead. 

It is a book for the present age. It teaches a sane, a virile, 
a powerful philosophy, and shows the way — to Godhood. 

It is a companion work to "The Way to Life and Immor- 






Catalog of Mystical Books 23 

tality;" and no sincere student should fail to obtain a copy of 
each. 

Printed and bound in harmony with the other book. Price, 
$1.25. 

Those desiring further information concerning one or both 
of these books before ordering, should write for circulars. 



"THE ROSICRUCIANS; THEIR TEACHINGS" 

It is now becoming an admitted fact, by those who have 
given any thought to the secret philosophies, that the Rosicrucian 
Fraternity has been the Mother-Father of all that is truly 
mystical. 

The Fraternity is "as old as the hills," and has never ceased 
to inculcate a sublime doctrine, though often its work has been 
secret and silent for centuries at a time. 

Now that a new awakening has come, this book, giving 
much of the fundamental teachings of the Fraternity, is both 
timely and valuable. 

Book is printed on fine paper, beautifully bound, contains 
212 pages, 6 by 9 inches. For a limited time, the $3.00 edition 
is being sold for $1.50. 



"THE PHILOSOPHY OF FIRE" 

It has been well said, that the Fire Philosophy is the basis 
of all religion, and of all religious mysteries. It is the underly- 
ing principle on which all secret Occult Brotherhoods are 
founded. This philosophy was the foundation of all ancient 
religious systems, and it is actually the life of every known 
religion at the present day. 

No one who is interested in any of the mysteries, in any of 
the Fraternities that teach a part of the mysteries, can afford 
to miss reading this book. 

In this work are given glimpses of nearly every mystic 
Order, of both ancient and mediaeval times, tracing the teachings 
from their first conception on the lost Atlantis, up to the present 
time. Some of the subjects touched upon are the Ancient Mys- 
teries, Secret Doctrines, Regeneration, the Finding of the Christ, 
the Templars and the Essenes, and Higher Initiation 

Printed on fine paper, beautifully bound, 265 pages. Price, 
$1.50. 



24 Soul Science 



"THE MYSTERIES OF OSIRIS" 

More than one-half of the Masonic scholars hold that the 
Masonic Ritual is nothing more nor less than a rewritten ritual 
of the Ancient Egyptian Order. Be this as it may, it is true 
that the mysteries of Osiris were among the most sublime that 
have ever been taught by, or through, the Ritual of any Order 
known. 

This is a private work, and can be had only through an 
obligation of silence concerning its teachings. It should be in 
the library of every sincere seeker after truth, and in the library 
of every Mason. 

The Great Lost Secret w 7 hich was reflected in the Ancient 
Initiation was the knowledge of God and His relation to nature 
and to man, and the knowledge of man and his relation to God 
and nature. The ancient Magi, Initiates, had an occult but 
absolutely science, wherein self-knowledge, God-knowledge, and 
nature-knowledge were combined in an exact and mathematical 
system. Of the teachings of the Magi, the Hermetic and profane 
sciences which have survived, were mere fragments, and were 
in turn used as a vocabulary, more as a means to conceal than to 
reveal. It makes no difference whether we call these sciences 
Astrology, Alchemy, Magic, Mythology, Natural Sciences, Phil- 
osophy, or Metaphysics. The book, "The Mysteries of Osiris, or 
Egyptian Initiation," is not an exposure, but a true Key to 
unlock the Great Mystery. 

In language as plain as it is possible to write of mystic 
subjects, free from jargon, the author has given us in this book 
a true history and explanation of the Great Initiation. 

We cannot too strongly recommend a careful study of this 
valuable work. 

Students of the inner knowledge will no doubt avail them- 
selves of this opportunity, especially since the edition is limited. 

The book is on cream queen laid paper, printed in blue ink, 
and bound in leather, gold stamp side and back, 260 pages, size 
6 by 9 inches. Price, $5.00. 

Write for special arrangements necessary to secure the work. 

Address all orders to 

The Philosophical Publishing Co 
AUentown, Pa, 



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